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THE CHRISTIAN MINISTRY; 



WITH 



AN INQUIRY INTO THE CAUSES OF ITS INEFFICIENCY 



BY THE REV. CHARLES BRIDGES, A.M. 

Y1CAR OF OLD NEWTON, SUFFOLK, AND AUTHOR OF 
{ AN EXPOSITION OF PSALM CXIX.' 



FROM THE SIXTH LONDON EDITION. 



NEW YORK: 
ROBERT CARTER & BROTHERS 

No. 285 BROADWAY. 
1850. 



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CONTENTS. 



PREFACE 



PAGE 

vii 



PART I. 

GENERAL VIEW OF THE CHRISTIAN MINISTRY . 11 

CHAP. 

I. The Divine Origin and Institution of the Christian Ministry 11 

II. The Dignity of the Christian Ministry . . . .14 

III. Uses and necessity of the Christian Ministry . . .17 

IV. The trials and difficulties of the Christian Ministry . . 20 
V. The comforts and encouragements of the Christian Ministry 26 

VI. The qualifications of the Christian Ministry . . .31 
VII. Preparation for the Christian Ministry .... 38 

Sect. I. Habits of General Study 39 

II. Special Study of the Scriptures .... 55 

III. Habits of Special Prayer 63 

IV. Employment in the Cure of Souls ... 66 



PART II. 

GENERAL CAUSES OF THE WANT OF SUCCESS IN 
THE CHRISTIAN MINISTRY 

I. 



The Scriptural warrant and character of Ministerial suc- 
cess ; together with the symptoms of want of success . 

The withholding of Divine Influence the main cause of the 
want of Ministerial success ...... 

The enmity of the natural heart a main cause of the want 
of Ministerial success ....... 

IV. The power of Satan a main hindrance to Ministerial success 



II. 



Ill 



71 

72 

77 

81 
83 



IV 



CONTENTS. 



CHAP. 

V. 

VI. 



TAGS 

85 



Local hindrances to Ministerial success . 
The want of a Divine call a main cause of failure in the 
Christian Ministry 88 



PART III. 



CAUSES OF MINISTERIAL INEFFICIENCY CONNECTED 
WITH OUR PERSONAL CHARACTER 

I. Want of entire devotedness of heart to the Christian Ministry 

II. Conformity to the world 

III. The fear of man . 

IV. The want of Christian Self-denial 
V. The Spirit of covetousness 

VI. Neglect of retirement . 
VII. The influence of spiritual pride 
VIII. Absence or defect of personal religion 
IX. The defect of family religion ; and the want of connection 
of the Minister's family with his work 
X. Want of Faith .... 



101 

102 
107 
116 
120 
130 
136 
142 
145 

154 
161 



PART IV 



THE PUBLIC WORK OF THE CHRISTIAN MINISTRY . 171 



I. The institution and importance of the ordinance of Preach 

ing 

II. Preparation for the Pulpit 
Sect. I. Composition of Sermons 
II. Habits of Meditation 
III. Special Prayer . 
III. The Scriptural mode of preaching the Law 

Sect. I. The preaching of the Law — its character — uses — 
and obligations .... 

II. The connection of the Law with the Gospel 




172 
175 
179 
190 
193 
202 

203 
208 



CONTENTS. 



CHAP. 

IV. The Scriptural preaching of the Gospel . 
Sect. I. Doctrinal preaching of the Gospel 

II. Experimental preaching of the Gospel 

III. . Practical preaching of the Gospel 

IV. Applicatory preaching of the Gospel 
V. Discriminating preaching of the Gospel 

VI. Decided preaching of the Gospel 
V. The mode of Scriptural preaching . 
Sect. I. Topical and expository preaching 
II. Extempore and written Sermons 
VI. The Spirit of Scriptural preaching 
Sect. I. In Boldness 
II. In Wisdom 

III. In Plainness 

IV. In Fervency 
V. In Diligence 

VI. ■ In Singleness 
VII. In Love . 



PAGK 

217 

223 
234 
238 
243 
250 
253 
256 
256 
258 
267 
267 
269 
279 
286 
291 
294 
299 



PART V, 



THE PASTORAL WORK OF THE CHRISTIAN MINISTRY 307 



I. The Nature and importance of the Pastoral work 
II. Treatment of cases in the Pastoral work . 
Sect. I. The Infidel .... 
II. The Ignorant and Careless . 

III. The Self-righteous . 

IV. The False Professor . 
V. Natural and Spiritual Convictions 

VI. The Young Christian . 
VII. The Backslider .... 
VIII. The Unestablished Christian 
IX. The Confirmed and Consistent Christian 

III. The Visitation of the Sick 

IV. Pastoral Ministry of the Young 



308 
323 
323 
325 
326 
328 
330 
332 
336 
337 
339 
343 
350 



VI CONTENTS. 

CHAP. ' PAOB 

Sect. I. Catechizing 352 

II. The Sunday School — its importance, constitution, 

and superintendence ..... 354 

III. Infant Schools 365 

IV. Weekly Schools 368 

V. The Treatment of the Young in a hopeful state of 

impression ....... 370 

VI. Young Men 373 

VII. Practical suggestions on Confirmation . . . 376 

V. Sacramental Instruction ...... 390 

Sect. I. Baptism 398 

II. The Lord's Supper 403 

VI. Clerical and Church Communion ..... 408 

Sect. I. Clerical Communion ...... 409 

II. Church Communion 411 

VII. The office and uses of Helpers 422 

VIII. Miscellaneous 430 



PART VI. 

RECOLLECTIONS OF THE CHRISTIAN MINISTRY . 437 



APPENDIX . 469 

INDEX 483 



PREFACE, 



The Work now presented to the Public originated in a letter to a be- 
loved friend upon the interesting subject of Ministerial inefficiency ; 
which, at his desire, and by the disinterested kindness of the Editor of 
the Christian Observer, was subsequently inserted with a few enlarge- 
ments in that valuable Miscellany j 1 and an impression taken from thence 
for private circulation. Several applications having been made for its 
separate publication, the Writer was induced to reconsider the subject in 
a more extended range, and to avail himself of the suggestions of friends, 
until the small pamphlet has gradually swelled into its present extended 
dimensions. 

As to the "Work itself — the Writer desires to be with his brethren "in 
weakness, and in fear, and much trembling/*' 2 He is aware that his 
proper situation, both in authority and experience, is at the feet of many, 
who are thus constrained to listen to him ; and it would be to him a sub- 
ject of the most painful regret, if he were supposed to advance any pre- 
tensions to a standard of zeal, earnestness, or Ministerial attainment, 
above his brethren. He has not described what he is, but what he 
ought, and what he trusts he desires to be ; and if, (after the model of 
the Country Parson) he has ' set the mark as high as he could ;' it is, 
because ' he shoots higher that threatens the moon, than he that aims at 
a tree.' 3 He has endeavoured, however, to write in the first instance for 
himself; and to point every arrow of conviction at his own heart — " Thou 
that teachest another, teachest thou not thyself ?" 4 

The Writer will be found to have dealt rather largely in illustration 
— not only, as being more suited to his relative situation with his breth- 
ren than didactic instruction ; but as exhibiting that sympathy of care 
and anxiety, which gives to us a peculiar place in each other's remem- 
brance, an interest in each other's prayers, and a witness in each other's 
hearts. " The same afflictions are accomplished in our brethren that are 
in the world.'' 5 

i Christian Observer, March, April, 1828. 2 1 Cor. ii. 3. 

3 G. Herbert's Preface to ' The Country Parson.' * Ro m . £-21. 

5 1 Peter v. 9. 



Vlll PREFACE. 

The materials for this work have been brought from different depart- 
ments of the territory of the Church. Though the Writer has had a 
special regard to the Ministry of the Establishment (to which he is bound 
by the strongest and most endearing ties, and which occupies in his view 
the most commanding station in the Church of Christ) ; yet he would be 
sorry to refuse a cordial admission, and to neglect a diligent improve- 
ment of the acknowledged excellences of the honoured men of God in 
other communions. 1 If he should be thought to have been too large in 
his references, he can only apologize by his anxiety to shelter his own 
statements (which in themselves could possess but little weight) by the 
strength of accredited authority. 

After all, he is deeply conscious, that this most responsible work has 
suffered — perhaps materially — from the unskilfulness of its treatment. 
He would desire, however, to be " accepted of his brethren,'" 2 in a sin- 
cere attempt to subserve the grand cause, to which they, equally with 
himself, are consecrated ; and he would beg to express his earnest desires 
to be favoured with private communications for the improvement of a 
second edition (should it ever be called for) ; for which purpose he sub- 
joins his place of residence at full length. 

For his work he has no other wish than that of the Country Parson : 
4 The Lord prosper the intention to myself, and others, who may not 
despise my poor labours ; but add to those points, which I have observed, 
until the book grows to a complete pastoral.' 3 

For himself — he would be animated by the concluding exhortation of 
an eminent Minister to his Student and Pastor — ' And now go thy way, 
O thou son greatly beloved ; and work in thy lot lively, and prayerfully, 
and cheerfully to the end of thy days ; and wait and look for what the 
glorious Lord will do for thee at the end of thy days ; in those endless 
joys, wherein thou shalt shine as the brightness of the firmament, and as 
the stars for ever and ever.' 4 

Old Nezoton, Stowmarket, 
June 22, 1829. 

i The Christian spirit in one of the dignified advocates of our Establishment is truly 
admirable, which admitted the Life of Philip Henry (often referred to in these pages) 
into his collection of Ecclesiastical Biography — with the admission, that any Noncon- 
formist of superior piety would also have found a place in his work. Wordsworth's Ec- 
elesiastical Biography — Preface, p. xviii. 

2 Esther x. 3. s p re face to ( The Country Parson.' 

4 Conclusion to Mather's ' Student and Pastor.' 



ADVERTISEMENT TO THE FOURTH EDITION. 



The Writer has been induced to send out this New Edition in what 
will probably be considered a more convenient form. Feeling with the 
eminently learned, and modest Melancthon, that ' to be single-handed is 
to be weak,' 1 he thankfully acknowledges assistance derived from vari- 
ous sources of substantial profit. Though his work has swelled far be- 
yond its original dimensions, he trusts that it may be a Manual of Minis- 
terial responsibilities, privileges, and encouragements, illustrative of the 
elevated standard of our Ordination engagements, and stimulating to their 
more devoted and cheerful exercise. The time allowed him for revision 
enables him to bring out this Edition with far greater satisfaction to him- 
self than any that have preceded it. He only entreats, that those who 
gain from it any instruction or interest, will follow it with their prayers, 
that it may conduce to the grand designs of the Christian Ministry. May 
the prayer of an old Writer 2 upon this subject be speedily and largely 
fulfilled, that our ' God would give unto his Church pious and faithful 
Pastors, and unite us together that we may be One in Him ; praising 
Him with heart, tongue, and whole life, so that in a blessed immortality 
freely vouchsafed to us, we may enjoy the presence of the Chief Shep- 
herd, our Mediator Jesus Christ, throughout eternity.' 

Old Newton Vicarage, 

September 17, 1835. 

1 Scott's Continuation of Milner, ii. 180 

2 Nic. Hemmingii Pastor. Pref. As his book is little known, the Writer is tempted to 
transcribe the beautiful dedicatory prayer, in the spirit of which he has endeavoured to 
conduct his own more extended work — ' Te, principem pastorem, Domine Jesu Christe 
invoco ; qui solus animam tuam pro ovibus dedisti, ut eas e faucibus lupi, qui est Dia- 
bolus, eriperes. Solus oves tuas in ovile tuum humeris tuis portasti. Solus sanguine tuo 
pretioso lavisti. Spiritu tuo sancto sanas, et pabulo sterna^ vitas pascis. Tibi supplico, 
ut mihi indignissimo servo tuo adesse tua gratia velis, et ea scribenti suggerere ex fontibus 
verbi tui digneris, quae ad piam faciant instructionem eorum, quibus oves tuas pascendas 
commendasti, quibusque nomen quod tibi soli proprium est, communicasti ; nempe ut 
dicantur . ovium tuarum pastores, tuam solius vocem sonantes, quam solum ut oves tuse 
agnoscunt ; ita te solum norunt, et sequuntur pastorem. Nam in te uno omnes sinceri 
pastores unum sunt ; quia una est vox omnium, qua tu aggregas oves tibi, quaque pascis in 
amamissimis tuis pratis aggregatas, ac fontibus salutis liberalissime potas ac reficis. Ut 
igitur Ministris tuis, quos pastorum nomine dignaris, optimi vivendi, agendique modum 
praescribam, tu efficito: et simul da gratiam, ut ipse cum illis juxta disciplinae praescriben- 
dae normam, vitam totam peragam; donee, curriculo vitae prsesentis expleto, tibi, qui 
Episcopus animarum nostrarum es, tradam spiritum quern dedisti. Tibi pastori animarum 
nostrarum, ac soli Deo cum Patre et Spiritu Sancto, sit benedictio, et gloria, et sapientia 5 
et gratiarum actio, honor et virtus, et robur in secula seculorum. Amen. Amen. 



ADVERTISEMENT TO THE SIXTH EDITION. 



The Writer, not willing needlessly to extend the dimensions of his 
work, has refrained from much enlargement, except in one chapter — 
(Part v. Chap, v.) where the importance of the subject appeared to call 
for a more full consideration. This Chapter — for the use of the Pur- 
chasers of the former Editions, as well as from a desire to give a more 
comprehensive view than the limits of this work would admit — he has 
published in a separate and enlarged form. 

Feeling as he does the circumstances of the times, to give a deepened 
tone of responsibility to our work, he has only to commend to his beloved 
— specially to his younger brethren — the two Apostolical determinations, 
as comprising all the principles of Ministerial efficiency: 

" We will give ourselves continually to prayer, and to the Ministry of 
the Word." Acts vi. 4. 

" I determined not to know any thing among you, save Jesus Christ 
and him crucified. " 1 Cor. ii. 2. 

Old Newton Vicarage, 

March 20, 1844. 



THE CHRISTIAN MINISTRY. 



PART I. 

GENERAL VIEW OF THE CHRISTIAN MINISTRY. 



CHAPTER I. 

THE DIVINE ORIGIN AND INSTITUTION OP THE CHRISTIAN 

MINISTRY. 

The Church is the mirror, that reflects the whole effulgence of 
the Divine character. It is the grand scene, in which the perfections 
of Jehovah 1 are displayed to the universe. The revelations made 
to the Church — the successive grand events in her history — and, 
above all — the manifestation of " the glory of God in the Person of 
Jesus Christ" — furnish even to the heavenly intelligences fresh sub- 
jects of adoring contemplation. 2 

The means also employed in the building of the Church are 
equally illustrative of the wisdom of their great Author. The ex- 
hibition of Almighty " strength made perfect in weakness" effect- 
ually secures the important end — " that no flesh should glory in 
his presence." A separate order of men were consecrated to the 
great work of laying the foundation, and raising the superstruc- 
ture, of his Church. Twelve only were included in the original 
institution, with a commission, bounded at first within the scanty 
extent of " Immanuel's land ;" but afterwards enlarged with a ten- 
der of the promised blessing to " every creature." 3 As the work 
increased upon them, the necessity for a corresponding increase of 
labourers became apparent. To provide for this exigency, the 
Great Mediator had delegated the power of his own commission tc 

i See Ephes. lit. 10. 2 See 1 Peter i. 12. 

3 Matt. x. 1—6; xxviii. 18—20. Mark xvi. 15. Luke xxiv. 47. 



12 VIEW OF THE CHRISTIAN MINISTRY.* 

his faithful labourers. 1 Thus invested with plenary authority, 
they " ordained elders in every Church," (who were acknowledged 
to be " made overseers over the flock" by the appointment of the 
Holy Ghost" 2 ) and entrusted the power of ordination successively 
to others, 3 for the continuance of the function — according to the 
special promise — " unto the end of the world."* Not indeed that 
tiie Lord has transferred to men his supreme authority ; but he 
has exercised the right of the master workmen in the choice of his 
own instruments. And as in fact no instrumentality was needed, 
his selection of the delegates of his commission, and the represent- 
atives of his person, is an act of grace ; exercising our humility in 
the submission to men of like infirmities with ourselves, and our 
love in this cementing bond of reciprocal interest. 5 * Thus every 
step in the way of our salvation hath on it the print of infinite 
majesty, wisdom, and goodness ; and this among the rest, that 
men, sinful, weak men, are made subservient in that great work, 
of bringing Christ and souls to meet ; that by " the foolishness of 
preaching" (or what appears so to carnal wisdom) the chosen of 
God are called, and come unto Jesus, and are made wise unto sal- 
vation ; and that the life, which is conveyed to them by the word 
of life in the hands of poor men, is by the same means preserved 
and advanced.' 6 

The Great Head of the Church has ordained three grand reposi- 
tories of his truth. In the Scriptures he has preserved it by his 
Providence against all hostile attacks. In the hearts of Christians 
he has maintained it by the Almighty energy of his Spirit — even un- 
der every outward token of general apostacy. 7 And in the Chris- 
tian Ministry he has deposited " the treasure in earthen vessels" 
for the edification and enriching of the Church in successive ages. 

This sacred office is administered by agents, Divinely-called 
through the medium of lawful authority, 8 and entrusted with the 
most responsible and enriching blessing ; 9 rendering the highest 
possible service to their fellow-men, because that most nearly con- 
nected with the glory of the Saviour. In the comprehensive view 
given of the office (Eph. iv. 7 — 16.) the grandeur of its introduction 
is shewn to have been prefigured by the glorious descent and as- 
cent of Jehovah upon Mount Sinai. 10 This inestimable gift to the 

i See John xx. 21. 2 Acts vi. 1—6 ; xiv. 23 ; xx. 28. 

3 2 Tim. ii. 2. Titus i. 5. * Matt, xxviii. 20. 

5 See Calvin's Instit. Book iv. c. iii. 1. Compare Leighton's Exposition of Isaiah vi. 8. 
Works, Vol. ii. 406, 407, Jerment's edition. 

6 Leighton on 1 Peter v. 2. ? Compare 1 Kings xix. 18, with Rom. xi. 4, 5. 
s Gal. i. 1. Acts xiii. 2, 3. 9 1 Tim. i. 11. 

10 Compare Psalm lxviii. 7—18, with Ephes. iv. 8 — 10. 



DIVINE ORIGIN AND INSTITUTION. 13 

Church, in its original grant and institution, belongs to the media 
torial work of the Son of God, as the purchase of his humiliation, 
and the immediate result of his investiture with glory. 1 The high 
pre-eminence of this gift, as well as the efficiency of its operations, 
appears in its distributive variety of office. 2 The privileges com- 
municated to the Church by its instrumentality, are union with 
her ^glorious Head, and the communion of the several members 
with others in their diversified relations, and mutual dependencies. 
Thus the body "cometh in the unity of the faith, and of the 
knowledge of the Son of God, unto a perfect man." 3 Each mem- 
ber contributes to the establishment of the system. That tossing 
instability of profession, which is connected with so much of doc- 
trinal and practical error, is powerfully resisted. Party spirit melts 
away in the atmosphere of love. 4 The whole body, " growing up 
into its Head in all things," is enriched by the mutual impartation 
of the gifts severally distributed to the members, each of whom 
readily forgets his own proper individuality in a considerate regard 
to the general interest. 5 How decisively does this entire view of 
the Christian Ministry mark its Divine original ! And surely it 
is not easy to conceive of a machine better adapted for the grand 
purposes which it was intended to subserve — the completion of the 
Church and the regeneration of the world. Suppose it to be in its 
full effective operation — how admirably is it framed to make the 
Church the most important blessing to the world ! What an ex- 
tensive medium of pouring forth the light and life of the Gospel 
upon a benighted world ! What a vast and valuable body of mor- 
al influence would it spread throughout its widely expanded sphere ! 
How would its wise and kindly control of " the madness of the peo- 
ple" impose a check even upon the political convulsions of the 
earth ! And what an unlimited flow of national, social, and individ- 
ual blessing would be communicated to our own, and to every land 
through this divinely-appointed channel ! 

We may remark in this great system of agency, the illustration 
of the Unity of the Divine will and purposes in the administration 
of the Church. From each of the Sacred Persons in the Godhead 
did this holy office originate : " God hath given to us the Minis- 
try of Reconciliation."* Yet was it also, as we have seen, the 
gift of his exalted Son — promised by him to the Church before 
his departure from the earth ; 7 communicated as the first act of his 
glorious power in " filling all things ; 8 and sealed in every instance 

i Verses 8—10. 2 Verses 11, 12. 3 Verses 12, 13. 

* Verse 14. 5 Verses 15, 16. e 2 Cor. v. 18. 

7 Matt, xxvii. 19, 20. 8 p sa i m fc^ ig. with Eph. iv. 10, 11. 



14 VIEW OP THE CHRISTIAN MINISTRY: 

by his joint commission. 1 — At the same time is this office emphat- 
ically called " the Ministration of the Spirit." 2 It is his authori- 
ty, that calls to the work 3 — his guidance, that directs in it 4 — and 
his influence, that supplies the needful furniture of gifts and gra- 
ces. 5 Thus do the institutions of the Gospel exhibit its deeper and 
more mysterious doctrines. 6 The three adorable persons are sev- 
erally and distinctly glorified. The ministry has an equal concern 
and dependence upon each, and owes equal honour and service to 
each. Tracing therefore this sacred ordinance to the footstool of 
the eternal throne, with what prostration of soul should we bind 
ourselves to its solemn obligations ! " Mine eyes" — saith the Evan- 
gelical prophet — " have seen the King, the Lord of Hosts — Here 
am /" — was his answer to the sacred voice — " send me""* 

Nor can we wonder to see " the chiefest of the Apostles" unable 
to express his overwhelming sense of his responsibility — " Who is 
sufficient for these things ?" s Who, whether man or angel, " is 
sufficient" to open " the wisdom of God in a mystery" — to speak 
what in its full extent is " unspeakable" — to make known that 
which " passeth knowledge" — to bear the fearful weight of the care 
of souls ? Who hath skill and strength proportionate ? Who has 
a mind and temper to direct and sustain so vast a work ? If our 
Great Master had not himself answered these appalling questions 
by his promise — " My grace is sufficient for thee ;" 9 and if the ex- 
perience of faith did not demonstrably prove, that " our sufficiency 
is of God ;" 10 who, with an enlightened apprehension, could enter 
upon such an awful service ; or, if entered, continue in it ? 

But how solemn is the sanction — infinitely above all human 
authority — stamped and engraven upon the sacred office ! And 
how tremendous the guilt of rejecting its commission ! — " He that 
heareth you, heareth me ; and he that despiseth you, despiseth 
me • and he that despiseth me, despiseth him that sent me." 11 



CHAPTER II. 



THE DIGNITY OF THE CHRISTIAN MINISTRY. 

The Divine original of the Christian Ministry has already open- 
ed a view of its dignity far above any earthly honour or elevation, 

1 Gal. i. 1. 2 2 Cor. iii. 9. 3 Acts xiii. 2. * ibid. xvi. 6, 7. 

5 1 Cor. xii. 7—11. 6 See Ibid. 4—6. t Isaiah vi. 5—8. 8 2 Cor. ii. 16. 

9 Ibid. xii. 9. 10 Ibid. iii. 5. " Luke x. 16. 



ITS DIGNITY. 15 

and such as the infidel scoff can never degrade. An institution — 
introduced into the world, and confirmed to the Church, with such 
solemn preparation — conversant with the interests, and entrusted 
with the charge, of immortal souls — ordained as the main instru- 
ment for the renovation of the world, and the building up of the 
Church — cannot be of inferior eminence. The office of " fellow- 
worker with God" 1 would have been no mean honour to have con- 
ferred upon the archangel nearest the everlasting throne. It form- 
ed the calling, the work, and the delight of the Lord of glory du- 
ring his last years' of abode upon earth ; and was established by 
himself as the standing ordinance in his Church, and the medium 
of the revelation of his will to the end of time. He has not indeed 
(as the judicious Calvin observed) — l called his ministers into the 
function of teaching, that, after they have brought the Church un- 
der, they may usurp to themselves the government ; but that he 
may use their faithful diligence to associate the same to himself. 
This is a great and excellent thing, for men to be set over the 
Church, that they may represent the person of the Son of God.' 2 
The dignity however of the sacred office belongs to a kingdom 
" not of this world." 3 It is distinguished therefore, not by the pass- 
ing glitter of this world's vanity, but by eternal results, productive, 
even in their present influence, of the most solid and enduring hap- 
piness. 4 For surely it is < the highest dignity, if not the greatest 
happiness, that human nature is capable of here in this vale below. 
to have the soul so far enlightened as to become the mirror, or conduit 
or conveyor of God's truth to others.'* The chastised apprehension 
of this high calling, so far from fostering a vain-glorious spirit, has a 
direct tendency to deepen self-abasement and reverence. For can 
we help recoiling from so exalted an office — from handling such 
high and holy things ? What ! We to convey life, who ourselves 

1 1 Cor. iii. 9. 2 Cor. vi. 1. This association is evidently that of a Minister with 
God — and not, we think, (as Doddridge and Macknight have supposed) — of one Minis- 
ter with another. Comp. Rom. xvi. 3, 9, 21. Phil. ii. 25, iv. 3. Philemon 1 , 24. " Yet 
all is of God." For this co-operation is " God working in us to will and to do." The 
strength for the work is imparted — not natural; nor was there any "fellow-worker" in 
the first principles of strength, or in its subsequent increase. ' Eximium elogium Minis- 
terii, quod, cum per se agere possit Deus, nos homunciones tanquam adj uteres adsciscat. 
et tanquam organis utatur.' Calvin in 1 Cor, iii. 9. 

2 Calvin on John iii. 29. 3 John xviii. 36 

4 Burnet beautifully illustrates the honourable designations of the holy office. Pastoral 
Care, ch. 1. Compare also, Chrysostom De Sacerdotio, book iii. Gregory Nazianzen's 
Oration, appended usually to Chrysostom, and Bowles' Pastor Evangelicus — 1665. 12mo. 
Pref. An old writer expatiates upon no less than forty-three Scriptural appellations of its 
dignity and usefulness. Sal Terras, cap. ii. by T. Hall. 12mo. Francof. 1658. Ano- 
ther writer counts sixty names, more or less applying to " the diversities of operations," 
in the Ministry. Hottingeri Typus Pastoris Evangelici. l2mo. Basil. 1741. The 
remark of one of the Reformers carries with it a valuable lesson, — ' De nomine observan- 
dum — vocari Ministerium non Magisterium.* Buceri De Vi et Usu S. Min. 

5 Mather's Student and Pastor, p. 161. 



16 VIEW OF THE CHRISTIAN MINISTRY : 

are dead ! We, so defiled, to administer a service so pure, so puri- 
fying- ! " Woe is me" — said one of old, when contrasting this hon- 
our with his personal meanness — " for I am undone ; for I am a 
man of unclean lips." 1 How can we think of this vast commission 
— this momentous trust, but as an act of most undeserved favour P 

But let the remembrance of this sacred dignity give a deeper 
tone of decision to our ministrations. ' A Pastor' — remarks Bish- 
op Wilson — ' should act with the dignity of a man, who acts by 
the authority of God' 3 — remembering, that while we speak to men, 
we speak in God's stead.' And this is the true Scriptural standard 
of our work — " As we were allowed of God" — said the great Apos- 
tle — " to be put in trust with the Gospel," (the highest trust that 
ever could be reposed in man) " even so we speak ; not as pleasing 
men, but God, which trieth our hearts." 4 Let it also connect itself 
with its most responsible obligations — that we disgrace not the 
dignity — that we live under the constraint — of our high calling — 
" Ye are the salt of the earth. Let not the salt lose its savour. 
Ye are the light of the world. Let your light shine before men" 
— are the impressive exhortations of the Great Master.' 5 " Neglect 
not" — said the great Apostle — " the gift of God that is in thee : stir 
it up" 6 by the daily exercises of faith, self-denial, and prayer. 
Q,uesnel observes — ' What courage, what boldness, what freedom 
ought the dignity of the Ministry to give a bishop or priest ; not 
for his own interests, but for those of the Church ; not through 
pride, but fidelity ; not while he employs carnal means, but while 
he makes use of the armour of God." 7 ' The moment we permit 
ourselves to think lightly of the Christian Ministry, our right arm 
is withered ; nothing but imbecility and relaxation remains.' 8 But 
let the weight of this dignity be relieved by Evangelical encour- 
agement—The ministration of the Spirit and of righteousness 
constitutes the chief glory of the evangelical economy. " There- 
fore," says the Apostle, after an exhibition of its pre-eminent excel- 
lency — "seeing we have this Ministry" — so richly endowed, so 
freely vouchsafed — "as we have received mercy, we faint not?* 

A sense of the dignity of our office — accurately formed, carefully 
maintained, and habitually exercised — is therefore of the highest 
importance. It elevates the standard of Christian consistency even 
in the prospective consideration and choice of the work. For what 

1 Isa. vi. 5. 2 See Eph. iii. 8. 1 Tim. ii. 12. 

3 Sacra Privata. Comp. 2 Cor. v. 20. 4 1 Thess. ii. 4, 

5 Matt. v. 13 — 16. See an awakening appeal in the conclusion of Bishop Taylor's 
first sermon on the Minister's duty in life and doctrine. Works, Vol. vi. 

6 1 Tim. iv. 14. 2 Tim. i. 6. 7 On 2 Cor. iii. 8. Comp. Daven. in Col. i. 1. 
8 Hall on the Discouragements and Supports of the Ministry, p. 51. 9 2 Cor. iv. 1. 



ITS USE AND NECESSITY. 17 

is unsuitable to the Ministerial character is obviously unsuitable to 
the probationer for the Ministry. In the actual discharge also of 
duty, the mind will thus be excited to a more solid and devoted 
consecration ; and the whole man will be gradually formed in this 
heavenly mould — exalted, not elated. Dignity of character will 
thus correspond with dignity of station. The "office" will be 
" magnified" 1 in perfect harmony with the lowliest personal humil- 
ity — and, indeed, never more eminently displayed, than in the ex- 
ercises of genuine humility ; the man invested with these high re- 
sponsibilities sinking in the dust as an " unprofitable servant." 2 



CHAPTER III. 



THE USES AND NECESSITY OP THE CHRISTIAN MINISTRY. 

' Because the nature of things consisting, as this doth, in action, 
is known by the object whereabout they are conversant, and by 
the end or scope whereunto they are referred ; we must know that 
the object of this function is both God and men : God, in that he 
is publicly worshipped of his Church ; and men, in that they are 
capable of happiness by means, which Christian discipline appoint- 
eth. So that the sum of our luhole labour in this kind is to hon- 
our God, and to save men. 3 

The ministry of the word was ordained for the planting and 
watering 4 of the Church. The epistles were written to the respec- 
tive churches, which had been planted by the preaching of the 
gospel — to supply the place of an oral ministry — to reduce them to 
church order and unity — to confirm them in Christian steadfast- 
ness, and to advance them to Christian perfection. The several 
individuals also addressed were the fruits of this ministry. Timo 

1 See Rom. xi. 13. 

2 The views of Philip Henry were truly worthy of his high office. Thus he wrote on 
the day of his ordination — ' I did this day receive as much honour and work as ever I 
shall be able to know what to do with. Lord Jesus ! proportion supplies accordingly.' 
Two scriptures he desired might be written in his heart. 2 Cor. vi. 4, 5. and 2 Chron. 
xxix. 11. And so influential were these views in maintaining a course of deep-toned 
humility, ' that he laid himself out with as much diligence and vigour,' in a very con- 
tracted sphere, ' as if he had the oversight of the greatest and most considerable parish in 
the country.' P. Henry's Life, (Williams's Edition) p. 38; which Dr. Chalmers has 
justly characterized, as ' one of the most precious religious biographies in our language.' 
Oh ! for a large supply of such Ministers in every department of the Church of God ! 

3 Hooker, book v. 76. The Divine purpose respecting the Church most harmoniously 
combines these two ends — " I will place salvation in Zion for Israel my glory." Is. xlvi. 13, 

4 See 1 Cor. hi. 6. 

3 



18 VIEW OF THE CHRISTIAN MINISTRY! 

thy, Titus, and Philemon appear to have been " begotten in Christ 
Jesus," through the ministry of Paul ; as were probably " the elect 
lady and her children," and the beloved Gaius, " the seals of the 
apostleship" of John. 1 

Thus has this great ordinance of the Gospel regard to the con- 
tinual progress of the Church, both in its collective body, and in 
the several states of its individual members. It was given "for 
the perfecting of the saints, for the edifying of the body of Christ." 3 
There was not only a foundation to be laid, but a building to be 
raised. Elementary truths were to be carried to perfection. 3 Con- 
stant superintendence was needed even in the most nourishing 
churches. The administration of the word was the appointed rem- 
edy to " perfect that which was lacking in the faith" of the Thes- 
salonians. 4 Peter wrote his second epistle to those that " were es- 
tablished in the faith ;" yet " he would not on that account be neg- 
ligent to put them ahvays in remembrance of these things." 5 For 
the same reason the beloved disciple wrote to the Church ; " not" — 
said he — " because ye know not the truth, but because ye know it?* 

The primary use, therefore, of this holy function is, as we have 
already observed, the channel of communication from the Head to 
the several members of the body. Its more specific uses may be 
readily collected from the various scriptural illustrations of the of- 
fice — each bearing a relation to the nature of the ministration, and 
the necessities of the charge; If the Church be called a flock, the 
Minister is the pastor to " seek that which is lost — to strengthen 
the diseased — to heal the sick — to bring again that which was 
driven away ;" in a word, to shepherd the flock in all the exercises 
of tenderness, consideration, and care, that belong to this endear- 
ing character. 7 If the family of Christ be an household, the Min- 
ister is " the faithful and wise steward," 8 who dispenses the provis- 
ion of the house according to the necessities of its several members. 
If the Church of God be a city, he is the watchman 9 to wake and 
warn slumberers of their peril. If it be a husbandry, he is the " la- 
bourer," 10 to plant and water the soil — to cleanse the earth — to 
watch the growth of the plant — and instrumentally to bring for- 
ward the harvest. If it be a building, he is the " Master-builder," 11 
to build upon the " sure foundation" lively stones — a spiritual house 
— " growing into an holy temple of the Lord, builded together for 
an habitation of God through the Spirit." 12 If there be a treaty of 

1 See the inscriptions to the several epistles to those individuals, and Philemon 19. 

2 Eph. iv. 12. s Comp. 1 Cor. ii. 6. Heb. vi. 1, 2. _ « See 1 Thess. iii. 10, 11 
5 2 Peter i. 12. 6 i j hn ii. 21. » Ezekiel xxxiv. 4. 

8 Luke xii. 42. 9 Ezek. xxxiii. 7. 10 1 Cor. iii. 9. 

» Ibid. 10. w 1 Peter u. 5. Eph. ii. 20—22. 



ITS USE AND NECESSITY. 19 

peace to be negotiated between the Majesty of heaven and a world of 
rebels, he is the ambassador, entrusted with " the Ministry of rec- 
onciliation ;" and praying them in Christ's stead — " Be ye recon- 
ciled unto God." 1 

We do not limit the infinite extent and power of Divine grace, 
when we speak of the necessity of the Christian Ministry. These 
uses of the sacred institution are not and cannot be necessary to 
God, as if he were unable to work without them. But they are 
such as he has appointed and made necessary in the constituted 
order of means, for the accomplishment of his own purposes of 
mercy to the world. 2 His sovereign pleasure has ordained this of- 
fice as a first link of means in the chain of salvation ; so that with- 
out a Ministry there should be no hearing of the word — conse- 
quently no faith in the only Saviour of whom it speaks — no calling 
upon his name — no salvation. 3 It is not our province to prescribe 
what he might have done, but to mark the consummate wisdom 
of what he has done, and to exercise the humility of faith, when 
we cannot discern the reasons of his dispensations. Doubtless he 
might have instructed as well as converted Paul by a miracle; buc 
it was his pleasure to direct him to a fellow-sinner for the explicit 
revelation of his will. 4 The angel also might have been an in- 
structor to Cornelius ; but, in order to maintain the order of the 
divine oeconomy, the Ministry of the word was made the medium 
of conveying evangelical light to his soul. 5 This, therefore, is the 
ordained means of conversion, and of subsequent establishment in 
every stage of the Christian life ; and its necessity must continue 
while there is a single sinner to be brought into the family of God, 
or a single grace in the heart of the saint to advance to perfection. 6 

i 1 Cor. v. 20. 2 Comp. James i. 18. Eph. iv. 12. 13. 

3 Rom. x. 13 — 16. 1 Cor. i. 21. Thus also the destitution of the Ministry is the dark 
sign of the departure of the presence of God from the Church. Compare 2 Chron. xv. 
3. Hosea hi. 5. 

* Acts ix. 10—17. 5 Ibid. x. 3—6. 

6 It is a weighty remark of Hooker's, that ' religion without the help of a spiritual 
Ministry is unable to plant itself. Which assertion,' — says he, — 'needeth no further 
confirmation. If it did, I could easily declare, how all things which are of God, he hath 
by wonderful art and wisdom soldered as it were together by the glue of mutual assist- 
ance, appointing the lowest to receive from the nearest to themselves what the influence 
of the highest yieldeth. And therefore the church, being the most absolute of all his 
works, was in reason to be also ordered with like harmony, that what he worketh might, 
no less in grace than in nature, be effected by hands and instruments, duly subordinated 
to the power of his own Spirit.' Book v. 76. Mosheim observes to the same purport, 
that the best system of religion must necessarily either dwindle to nothing, or be egre- 
giously corrupted, if it is not perpetually inculcated and explained by a regular and 
standing Ministry.' Eccles. Hist. Cent. i. part. ii. chap. ii. ' Not even,' — says Calvin, — 
' is the light and heat of the sun — not even is meat and drink, so necessary for the sup- 
port and cherishing of our present life, as the Apostolical and Pastoral Office for the pres- 
ervation of the church on earth.' Instit. lib. iv. c. hi. 3. 



20 VIEW OF THE CHRISTIAN MINISTRY.' 



CHAPTER IV. 

THE TRIALS AND DIFFICULTIES OF THE CHRISTIAN 
MINISTRY. 1 

Our Lord's illustration of the necessity of a previous counting 
of the cost in important undertakings, forcibly applies to the Chris- 
tian Ministry. 2 Too often has the neglect of serious and prayerful 
calculation given awful power to the temptation to draw back from 
so momentous a work. Indeed no previous contemplation can give 
just apprehensions of its difficulties, any more than a spectator of 
the field of battle can realize the intense anxiety of the actual con- 
flict. Whatever general notions of a serious and intelligent char- 
acter may be attained, much will yet be left, that experience alone 
can supply — much that will enforce the exhortation once given by 
a veteran to a young soldier — " Thou therefore, my son, be strong 
in the grace that is in Christ Jesus. Thou therefore endure hard- 
ness, as a good soldier of Jesus Christ." 3 Indeed the difficulties 
of this work to the considerate conscientious mind must exclude 
any expectation of temporal ease and comfort. Many other tracks 
in life offer a large promise of indulgence. But to this work is 
most especially linked the daily cross : 4 and in it must be antici- 
pated severe and sometimes overwhelming trials — arising from the 
professing church, the world, the power of Satan, and ourselves. 

Our relation to the professing church is associated with no 
common difficulties. How instructive are the deep views of the 
apostolical Eliot on this work! 'He looked upon the conduct of 
a church,' as his biographer (Cotton Mather) informs us, ' as a 

1 For some serious and important views of this subject we may refer to Scougal's Ser- 
mon on the Ministerial function. 

2 Luke xiv. 28 — 30. Erasmus justly laments the evil results of this inconsideration — 
'Verum ad condones sacras admittuntur, interdum etiam assiliunt, adolescentes, leves, 
indocti, quasi nihil fit facilius, quam apud populum, exponere Divinam scripturam, et 
abunde sufficiat perfricuisse faciem, et abstersa pudore linguam volvere. Hoc malum ex 
eo fonte manat; quod non perpenditur, quid sit ecclesiastici concionatoris turn dignitas, 
turn difficultas, turn utilitas.' (Eccles. Lib. i. p. 1. Ed. 1535.) Thus also an excellent 
old writer reflects upon such thoughtless calculators — ' Hi sane non tarn soliciti quaererent 
onus, cui pares non sunt; si cogitarent qualis sit res ovile Christi; si perpenderent, 
quam pulchra et Deo grata sit ovium Christi societas; in cujus medio Dominus ille est, 
cui sol et luna famulantur, cui adsunt ministri ejus millia millium, et decies centena 
millia ; si intelligerent, quantse molis sit, Christianam condere gentem ; hoc est, regnum 
Christi erigere, et Satanre palatia demoliri.' N. Hemmingii Pastor. 12mo. Lips. p. 124. 
Comp. Bowles's Pastor, Lib. i. c xiii. 3 2 Tim. ii. 1 — 3. 

4 ' Evangelium Christi sincere prsedicantibus nun quam deest crux.' Erasm. The 
Apostle connects endurance of affliction with the work of an evangelist. 2 Tim. iv. 5. 
See Daven. in Col. i. 24, 29. 



ITS TRIALS AND DIFFICULTIES. 21 

thing attended with so many difficulties, temptations, and humilia- 
tions, as that nothing but a call from the Son of God could have en- 
couraged him unto the susception of it. He saw that flesh and blood 
would find it no very pleasant thing to be obliged unto the oversight of 
a number, that by a solemn covenant should be listed among the 
volunteers of the Lord Jesus Christ ;* that it was no easy thing to feed 
the souls of such a people, and of the children and the neighbours, 
which were to be brought into the same sheep-fold with them ; to 
bear their manners with all patience ; not being by any of their 
infirmities discouraged from teaching of them, and from watching and 
praying over them ; to value them highly, as the flock which God 
purchased with his own blood, notwithstanding all their miscar- 
riages ; and in all to examine the rule of scripture for the warrant 
of whatever shall be done ; and to remember the day of judgment, 
wherein an account must be given of all that has been done. It 
was herewithal his opinion (as the great Owen expresses it) that 
notwithstanding all the countenance that is given to any church 
by the public magistracy, yet whilst we are in this world, those 
who will faithfully discharge their duty as Ministers of the gospel 
shall have need to be prepared for sufferings ; and it was in a sense 
of these things that he gave himself up to the sacred Ministry.' 2 
We need scarcely remark, what dexterity of application, diligence 
of labour, " discerning of spirits," 3 how large a portion of " the meek- 
ness and gentleness of Christ," of his yearning compassion, and per- 
severing self-devotedness is here required ! Except we realize a 
high estimation of the Church, the constraining influence of the 
Saviour's love, and the upholding prop of Almighty grace, what is 
there to preserve us from sinking in despondency ? 

But perhaps here our chief burden lies in the recollection, that, 
like our Divine Master, we are " set for the fall and rising again of 
many in Israel." 4 For if it be joyous to convert, how afflicting to 
harden, by our ministry ! — specially in the fear, that the more live- 
ly is its energy for conversion, in the same proportion is its influence 

1 Alluding to the congregational form of church government and union, which was 
most prevalent in America in Eliot's time. 

2 Mather's Magnalia — History of New England, book iii. pp. 183, 184. 

3 Nunc si reputemus in eodum populo, quanta sit varietas sexuum, setatum, conditionis, 
(ngeniorum, opinionum, vita?, institutionis, consuetudinis, quanta, oportet esse pra?ditum 
prudentia- ecclesiastum, cui sit temperanda oratio ! — Erasmi Ecclesiastes, Lib. i. p. 9. 

4 Luke ii. 34. ' Since I was ordained' — says Mr. Brown of Haddington — ' I know not 
how often it hath been heavy to my heart to think how much this scripture (Isa. vi. 9, 
10) hath been fulfilled in my ministry. Frequently I have had an anxious desire to be 
removed by death from becoming a plague to my poor congregation. Often, however, I 
have tasked myself, and have considered this wish as my folly, and begged of the Lord, 
that, if it was not for his glory to remove me by death, he would make me successful in 
my work.' Life and Remains, p. 18. 



22 VIEW OF THE CHRISTIAN MINISTRY I 

for judicial condemnation. And though even "in them that per- 
ish" we ourselves are unto God " a sweet savour of Christ ;" yet 
under the sinking pressure we can but sympathize with the cry of 
the great Apostle — " Who is sufficient for these things 7" 1 Truly 
our office is no negative institution. And who but one deeply con- 
versant with the momentous realities of eternity can be duly fur- 
nished for it ? 

From the difficulties with the world, unfaithfulness to our Mas- 
ter furnishes the only " way of escape." The subject matter of 
our commission comes into immediate contact with latent and deep- 
rooted prejudices. The strongest feelings of a proud nature are 
brought into constant play against our unwelcome tale : so that 
we " become the enemy," instead of the friend of our fellow-sinners, 
" because we tell them the truth." 2 The sacrifice, which in our 
Master's name we demand, of the cherished objects of misplaced 
affections ; the exhibition of heavenly pleasures, far nobler in their 
character, and more permanent in their enjoyment — yet most dis- 
tasteful to the natural mind ; the certain endurance of reproach in 
the service of the Gospel — these component parts of our commis- 
sion, even from the voice of the most alluring charmer, excite the 
enmity of the carnal mind to our message, and to the messenger 
for his work's sake. 3 Does not our personal experience furnish rec- 
ollections of the mighty influence of this innate indisposition to the 
Gospel, and of the peculiar wisdom, patience, and faithfulness need- 
ed for its subjugation ? 

But sometimes the difficulties from the world are of a different 
character. We come to them " as a lovely song of one that play- 
eth well upon an instrument." 4 Their enmity, though not radi- 
cally subdued, may be restrained, and even clothed with much of 
outward courtesy. To meet this aggravated difficulty with gen- 
tleness, and yet to detect and uncover the evil, requires a rare com- 
bination of firmness, wisdom, and consideration. To risk the al- 
most certain consequence of a change of feeling towards us, de- 
mands the exercise of much prayer and faith. The kindness of 
the world is far more formidable than its enmity. Many, who 
were prepared to stem the torrent of its opposition, have yielded 
with compromising indulgence to its paralyzing kindness. 

Difficulties must also be expected from the restless and subtle 

1 2 Cor. ii. 15, 16. — Luther entered deeply into the feelings of the Apostle — ' Etsi jam 
senex, et in concionando exercitus sum, tamen timeo, quoties suggestum conscendo.' 

2 Gal. iv. 16. 

3 Rom. viii. 7. John iii. 19, 20, with 1 Kings xxii. 8. ' Prsedicare nihil aliud est, quam 
derivare in se furorem mundi.' — Luther. 

4 Ezekiel xxxiii. 32. 



ITS TRIALS AND DIFFICULTIES. 23 

activity of the tempter. Apart from that baneful influence, by 
which, (as we shall afterwards show 1 ) he obstructs the general ef- 
ficiency of the work — his power over the tone of the minister's mind 
is most distressing. Often indeed does he succeed in unhinging 
his spirit and paralyzing his exertions, by diverting his mind from 
the main design, or by bringing the dark cloud of unbelief over his 
soul, so that the Ministration of the Church, as Calvin observes, 6 is 
not an easy and indulgent exercise, but a hard and severe warfare, 
where Satan is exerting all his power against us, and moving every 
stone for our disturbance.' 2 

But, after all, the greatest difficulties derive their origin and 
power from ourselves. The spiritual character of our employ- 
ment — no more than secular occupations — exempts us from the 
conflict with our corruptions. It is not easy to overcome our natu- 
ral love of ease, our indisposition to self-denying devotedness, and 
our false tenderness in flinching from the declaration of unpala- 
table truths. Were we angels by nature as well as by office, the 
difficulty would be of little account. But, while we bear upon us the 
marks of our apostacy, we cannot advance without a constant, and 
sometimes most painful, effort. 3 Many circumstances, from this 
exciting tendency, materially increase the difficulty. We must la- 
bour, when our hearts are in a cold and languid state. Hence the 
danger, lest the powerful energy of the word should be weakened 
in its application to ourselves ; lest we should gradually lose our 
relish for our work, excuse ourselves from its self-denying exercises, 
and sink into heartless despondency. A course of opposition also 
to our message may stir up a selfish, unhumbled spirit. Popular- 
ity is yet more dangerous : the few, who escape its influence un- 
hurt, have been exercised in painful conflicts, such as have shown 
their deliverances from this fiery trial to have been nearly miracu- 
lous. Symptoms of success, unless tempered with personal abase- 
ment and habitual watchfulness, excite to self-confidence. The 
want of these tokens, on the other hand, is too often accompanied 
with impatience or despondency ; so that — assaulted at the ex- 



1 Part. ii. chapter iv. 2 Calvin on 2 Cor. xi. 28. 

3 ' When a Minister, deeply impressed with the important difficulty of his work, looks 
into his own heart, to explore the resources with which he is furnished for so difficult a 
service, there, alas ! he meets with little that does not serve to increase his sense of weak- 
ness, and to confirm his fears. For it must be remembered, that he is a man of like 
passions with his flock, inheriting a body of corruption — that he is perhaps deficient in 
ability — perhaps unfortunate in the natural constitution of his mind — that at all events 
he has to struggle with infirmities, is exposed to temptations, has more to accomplish than 
others, as well as greater difficulties to surmount ; and that, whilst more will be expected 
from him, in himself he may have no resources above those of his congregation.' Venn's 
Sermons, vol. i. p. 9. 



24 VIEW OF THE CHRISTIAN MINISTRY I 

treme points, and from opposite directions — we need " the armour 
of righteousness on the right hand and on the left." 1 

Perhaps with many of us the conscientious discharge of official 
duty furnishes the only anticipation of Ministerial difficulties. 
This want of acquaintance with the real difficulties in every part 
of the function, by failing to realize our entire helplessness, is 
one main cause of its unfruitfulness. None of us will find this 
" pleasure of the Lord to prosper in our hands," except every effort 
is grounded upon the practical conviction, that no strength but the 
arm of Omnipotence is sufficient for the work. Many of us, per- 
haps, had tasted in the prospect some of the delights and encour- 
agements of the work ; and in all the spring and freshness of 
youth had calculated upon a steady and uninterrupted devotedness 
rising above all opposing obstacles. But scarcely had we passed 
the threshold, before the dream of confidence passed away. The 
chilling influence of the world, and the disheartening effect of un- 
successful pains, soon made us conversant with disappointment, and 
dispelled our sanguine expectation of a harvest proportioned to our 
industry. Our constancy and love have been often put to a severe 
and searching trial ; and though we can never forget the dignity 
of character and the principles of encouragement connected with 
the Ministry, we are made to feel, that " if a man desires" the 

1 2 Cor. vi. 7. The following extracts from the diaries of two excellent Ministers will 
give a graphical delineation of painful exercises, familiar to many of us. ' I almost con- 
stantly find the following temptations, the one or the other, assaulting me in the discharge 
of my office as a Minister. 1st. If I think that I am unsuccessful, I am in danger, 
through an unbelieving despondency, of being discouraged, of becoming remiss, and cold, 
and more indifferent respecting the success of my ministry. Though this should have a 
quite contrary effect, yet this is the use which the devil and my own corruptions try to 
make of it. 2ndly. If I am, or think I am, successful, this also hath a tendency to take 
me off my guard, and to make me less careful in watching against sin, and in mortifying 
universally its whole body. Spiritual pride, I suppose, comes in through my success and 
applause, by drawing a favourable comparison between me and others, as if I were better 
than they. And in proportion to my want of constant thoughts of my own vileness in the 
sight of God, and to the good opinion I have of myself, is always my remissness, and 
want of vigilance and exertion to press forward. I see now the wisdom of the caution 
which the Apostle gives to Timothy, not to admit " a novice," (1 Tim. iii. 6,) one who 
hath but little experience of the workings and deceit of sin, and hath made but little 
progress in the ways of God — not to admit such into the office of the Ministry, " lest he 
should be lifted up with pride, and fall into the condemnation of the devil." The Apostle 
himself was not without some danger from this quarter. (2 Cor. xii.) Considering the 
greatness of my danger, how should I "work out my salvation with fear and trembling V 
None but the Lord can keep me.' Life of the Rev. T. Charles, of Bala, pp. 133, 134. 
' I saw on the Sabbath four evils which attend me in my Ministry. First, either the 
devil treads me down by discouragement and shame ; from the sense of the meanness of 
what I have provided in private meditations. Or, secondly, carelessness possesses me ; 
arising because I have done well, and been enlarged, and been respected formerly ; hence 
it is not such great matter, though I be not always alike. Thirdly, infirmities and weak- 
ness, as want of light, want of life, want of a spirit of power to deliver what I am affected 
with for Christ ; and hence I saw many souls not set forward, nor God felt in my Minis- 
try. Fourthly, want of success, when I have done my best.'" From the diary of Mr 
Shepard, of New England, author of several valuable treatises upon experimental divinity 
— Mather's New England, book iii. p. 91. 



ITS TRIALS AND DIFFICULTIES. 25 

office, he desires a toilsome and self-denying, as well as " a good 
work." 1 We must work, like Nebemiah and his men, with the 
trowel in one hand and the sword in the other. 2 The progress of 
the work would be stopped by the laying down of the trowel. 
The enemy would gain a temporary advantage by the sheathing 
of the sword. Nothing therefore remains but to maintain the pos- 
ture of resistance in dependence upon our wise Master-builder, 
and the Captain of our salvation — waiting for our rest, our crown, 
our home. 

We have, however, no reason to complain of a dispensation, so 
obviously fraught with important blessings to ourselves, and so sub- 
servient to the blessed ends of the Ministry. The discipline of the 
cross is most needful to repress the overweening confidence of pre- 
sumption ; to establish an habitual confidence in the divine promi- 
ses ; to prove the power of faith, the privileges of prayer, and the 
heavenly support of the word of God ; and to furnish us with 
" the tongue of the learned ;" that, from our own experience of the 
difficulties and supports of our Christian warfare, we " should know 
how," after the Master's example, " to speak a word in season to 
him that is weary." 3 

Yet in our contact with Ministerial difficulty the enlivening 
views of faith are most important. Conscious helplessness sinks 
undei the depressing weight of responsibility. Faith links our 
weakness in immediate connexion w T ith the promises of Almighty 
aid ; 4 and enables us to say to the mountain of difficulty — " Who 
art thou, O great mountain ? Before Zerubbabel thou shalt be- 
come a plain." 5 Thus discouragements, properly sustained and 
carefully improved, become our most fruitful sources of eventual 
encouragement ; while love to our work bears us on above all our 
difficulties. 6 

1 1 Tim. iii. 1. ' Opus, non dignitatem ; laborem, nondelicias.' — Jerome. 'The sacred 
Ministry is not a state of idleness or of delight; but a holy warfare, in which there are al- 
ways toils and fatigues to be endured. Whoever is not resolved courageously to maintain 
the interests of Jesus Christ, and to labour continually to enlarge his kingdom, is not fit 
for this warfare.' — Q.uesnel on 1 Timothy i. 18. 

2 Neh. iv. 17. 3 Isaiah 1. 4. 

4 Such as Exodus iv. 10—12. Jer. i. 6—10. Matt, xxviii. 20. 2 Cor. xii. 9. 

5 Zech. iv. 6. 

6 ' Magnum opus omnino et arduum conamur ; sed nihil difficile amanti puto.' Cicero. 

4 



VIEW OF THE CHRISTIAN MINISTRY! 



CHAPTER Y. 

THE COMFORTS AND ENCOURAGEMENTS OF THE CHRISTIAN 

MINISTRY. 

It is of the utmost importance to grasp the whole compass of 
the Christian Ministry. The view of one side only of the prospect 
(whichever side that may be) must necessarily give an imperfect 
and inaccurate representation. Painful and habitual experience 
constrains us to be with our people " in weakness, and in fear, and 
in much trembling." 1 The opposition of the world — the incon- 
stancy of the wavering — the inconsistency of the mere professor — 
the difficulties that beset the inquirer's path — our frequent disap- 
pointments with the hopeful — combined with the recollection of 
what we are — Avhat we ought to be — and what we ought to do — 
all this fearfully acts upon our weakness and depravity. Did we 
carry on " the warfare at our own charges," 2 we should "be pressed 
out of measure, above strength." 3 But such are " the contradic- 
tions meeting in our work," that, though it is a sorrow, it is yet " a 
sorrow full of joy." 4 " Temptations" indeed " take us, besides such 
as are common to man." We have a painful pre-eminence above 
our fellow Christians in bearing a double share of " the burden 
and heat of the day." But if " the sufferings of Christ abound 
in us, our consolation also aboundeth by Christ." 5 This happy 
equipoise of conflict and support, of responsibility and privilege, in- 
vigorates every effort in the exercise of simple dependence and pa- 
tient hope. 

We must acknowledge that the grounds of support and encour- 
agement are fully commensurate with the momentous difficulty of 
the work. How cheering is the recollection of our office, as the 
ordinance of Christ, and as the standing proof of his love to 
his Church ! For will he not honour his own institution, and 
secure its appointed end, in the glory of his name and the prosperity 
of his Church? Will not he that sent us 1 furnish us for our 
work? May we not plead his ordinance, as the ground of de- 
pendence upon him for all needful assistance and encouraging 
acceptance ? 

i 1 Cor. ii. 3. 2 Ibid. ix. 7. 3 2 Cor. i. 8. 

4 See an exquisite hymn on Ministerial Experience in the Olney Collection, Book ii. 
26. Compare also 2 Cor. vi. 6 — 10. 
s 2 Corinthians i. 5. 



ITS COMFORTS AND ENCOURAGEMENTS. 27 

How ample also are our sources of encouragement within the 
compass of our work ! l Did we depend upon the failing support 
of human agency, or upon the energy of mere moral suasion — we 
should cry out, prostrate in heartless despondency — " Who is suffi- 
cient for these things ?" 3 But the instant recollection — that " our 
.sufficiency is of God" — " lifts up our hearts in the ways" and work 
of the Lord. Added to this — " the character of our ministration — 
as that " of the New Testament, not of the letter, but of the 
Spirit," — the cheering joys connected with the ministration of life 
and righteousness — together with our own personal interest in its 
blessings — all combine to invigorate our faith and expectancy 
under all apprehended difficulties. Therefore, seeing we have this 
Ministry (so far exceeding in glory" the preceding dispensation) 
" as we have received mercy, we faint not." 3 We have the fullest 
assurance, that " the life-giving Spirit" employs our Ministry as the 
vehicle of conveying his heavenly influence "to open the blind 
eyes," and to quicken the spiritually dead. And to have his Divine 
seal to our work, as the honoured instrument of communicating 
the life of God, with all its attendant privileges, to the soul of man, 
cannot but bring with it a reflexy delight of the most exalted 
character. 4 

The spiritual and permanent fruits of our Ministry must 
rank among our highest consolations. The repentance of a 
single sinner, is an event that causes rejoicing in heaven, 5 (the only 
recorded instance of heavenly interest connected with our lower 

1 Witsius' spirit on entering upon the duties of his professorship was full of encourage- 
ment — ' Quidni ergo jucundissima mihi ilia Domini verba applicem, quibus servum suura 
Josuam quondam affatus est 1 ' Nonne ego precepi tibi 1 Confirmare igitur et fortis 
esto ; quia tecum est Dominus Deus tuus quocunque iveris.' Licet infirmitatis me meas 
conscientia anxium reddat, reficit tamen Divinse gratise, nunquam suos deserentis, ad sus- 
tentandum prompta facilitas — illius autem gratia?, cui lubitum est virtutem suam in infir- 
mitate confirmare, qua^que abjectissimis sa^pe et rei gerenda? minime idoneis instruments 
utitur, ut totius operis gloria in solidum ac illibata sibi remaneat.' Oratio De Vero Theo- 
Iofo. Misc. Sacra, ii. 851, 852. 

2 2 Cor. ii. 16. 3 ibid. iii. 5—9 ; iv. 1. 

4 ' I will remind you,' says Cotton Mather, — ' that one of the greatest personages (an 
Archbishop and a Lord-Keeper) in the English nation (Archbishop Williams) once ut- 
tered this memorable speech. ' I have passed through many places of honour and trust 
both in Church and State, more than any of my order in England for seventy years be- 
fore : but were I assured, that by my preaching I had converted but one soul unto God, 
I should herein take more comfort, than in all the honours and offices that have ever been 
bestowed upon me.' You are entering upon a work, that will keep you continually in 
the way of this incomparable satisfaction ; and I hope .... that the saving, or enlight- 
ening and edifying of one soul, at any time, will be a matter of more joy unto you than 
if all the wealth of Ophir should flow in upon you.' Mather's Student and Pastor, pp. 
159, 160. It was a golden sentence of Dr. Hammond, well worthy to be recorded, ' Oh 
what a glorious thing — how rich a prize for the expense of a man's whole life were it, to 
be the instrument of rescuing one soul from ruin !' Indeed the Christian Pastor — as 
Bowles remarks — would readily make with the hireling the compact of the king of Sodom 
with Abraham, — " Give me the persons, and take the goods to thyself." (Gen. xiv. 21.) 
Lib. iii. c. 9. . 5 Luke xv. 10. 



2S VIEW OF THE CHRISTIAN MINISTRY : 

world) ; and therefore may well be conceived to bring no common 
pleasure to the Minister's heart. Indeed, one such instance is a 
spring of encouragement even in the sinking contemplation of the 
mass of ignorance and sin that surrounds us. The subsequent 
walk also of our people in the faith, hope, and love of the Gospel, 
forms our ground of unceasing thanksgiving to God, our chief joy, 
and the very life of our life. " We have no greater joy, than to 
hear that our children walk in truth." 1 We turn to them in the 
expression of parental anxiety and delight — " Now we live, if ye 
standfast in the Lord." 2 

The interest we possess in the affectionate sympathies of a 
beloved people is also a subordinate source of comfort and en- 
couragement. Rich indeed, and heart-gladdening is " the consola- 
tion in Christ, the comfort of love, the fellowship of the Spirit," 3 
which we enjoy in communion with a flock, to whom God has 
owned our labours. In this love — the most touching love that this 
world affords — we find a full compensation for the scorn of an un- 
godly world, and the secret spring of many an hour of support and 
enjoyment, by which we are carried forward in our painful course. 
The Christian and intelligent part of our flock well know, that we 
are " men of like passions with themselves," that our path is strewn 
with snares, and our hearts are often keenly wounded with sorrow 
and temptation. Christian sympathy engages them to " communi- 
cate with our affliction." A sense of duty and privilege calls forth 
their exertions, and directs their conduct, so that, as far as possible, 
all just grounds of complaint or grief maybe removed; and our 
labours fur their sakes, and in their sendee, made consoling to our 
own souls. 4 Our debt of obligation to the secret expressions of their 
love at the throne of grace is reserved among the discoveries of the 
great day, to add dignity and emphasis to the acknowledgment 
now made " in part," and then to be more fully proclaimed : that 
" we are their rejoicing, even as they also are ours, in the day of 
the Lord Jesus." 1 

Another comfort and encouragement in our work, of a more 
individual character, deserves to be mentioned — its special advan- 
tages for the cultivation of personal religion.* Such is the 

i 2 John 4. 2 1 Thess. iii. 7—9. 3 phil. ii. l. 

4 Quesnel thus beautifully expresses the mutual relation between the Pastor and the 
people — ' The latter ought to alleviate the troubles which attend the pastoral function, by 
a filial respect, " obedience and fear." The former ought to make a suitable return on 
all occasions by his care, and continually to cherish the flock by fresh testimonies of 
satisfaction, jo/, and tenderness.' On 2 Cor. vii. 15, 16. Also on 2 Cor. ii. 3. Phil 
ii. 26. 5 2 Cor. i. 14. 

6 See this clearly illustrated by Bishop Burnet — Pastoral Care, ch. viii. Mr. Boston, 
ihe well-known author of ' The Fourfold State,' dates his earliest thoughts and desires of 



ITS COMFORTS AND ENCOURAGEMENTS. 29 

deadening influence of secular callings upon the concerns of eter- 
nity, that without special exercises of watchfulness and prayer, the 
Christian cannot maintain his high elevation. 1 Often did the 
" man after God's own heart," when engrossed with the cares of his 
kingdom, seem to envy the Ministers of the sanctuary their pecu- 
liar privilege of a nearer approach to their God, and a constant 
abiding in his work. 2 And what exercised Christian does not 
mourn over the necessary secularities of his calling, as abridging 
him of his spiritual enjoyments : and distracting even those sea- 
sons, which, by the active habit of self-denial, he is enabled to conse- 
crate to communion with his God ? It is so difficult to be employed, 
without being " entangled, with the affairs of this life ;' 13 there are 
so many weeds of a worldly growth and of a rank luxuriance, 
" choking the word," when it has given fair promise of fruit, and is 
even advancing " to perfection," 4 that the comparative freedom 
from these embarrassing hindrances is not among the least of our 
privileges. Add to this — while secular occupations have a tendency 
to divert us from God, this holy employ naturally draws us to him. 
In calling us to the search of the rich mines of Scripture, to heav- 
enly contemplation, and spiritual devotedness, it furnishes the ap- 
pointed means for the salvation of our own souls ; so that " he that 
watereth is watered also himself." 5 And thus — the devotion of 
time, the concentration of attention, and the improvement of talents 
and opportunities — when applied in simplicity to that employment, 
which is the present and eternal rest of the soul, forms and matures 
the character for a richer supply of heavenly communications, and 
for more extensive usefulness in the Church of God. 

We remark also the confirmation, afforded to our own faith hy 
the daily routine of a spiritual ministration. The palpable 
display of the blindness and enmity of the natural man — the ne- 
cessity of a radical change of heart and habit — the means by 
which this change is effected — its beneficial influence upon the 
whole character — its sustaining efficacy, as manifested in "the 

the Ministry from the consideration — ' because of all men ministers were most taken up 
about spiritual things.' ' Is it not our unspeakable advantage, beyond all the gainful and 
honourable employments of the world, that the whole work of our particular calling is a 
kind of living in heaven; and, besides its tendency to the saving of the souls of others, is 
all along so proper and adapted to the purifying and saving of our own !' Leighton's 
Letter to the Clergy of Dumblane. Compare also his Works, ii. 452. We shall after- 
wards (Part. iii. ch. viii.) be led to remark upon the peculiar hindrances arising from this 
source. Yet these — be it remembered — are the workings of temptation, acting upon a 
corrupt nature ; while the direct tendency of a spiritual function must be the advance- 
ment of spiritual religion in the heart. 

1 Compare Psalm cxix. 25, with Isaiah xl. 31. 

2 Compare Psalm lxv. 4 ; lxxxiv. 4. 3 2 Tim. ii. 4. 

4 Luke viii. 14. 5 Proverbs xi. 25. 



30 VIEW OF THE CHRISTIAN MINISTRY! 

patience and faith of I he saints" — all meet us on every side in our 
closer and more familiar survey of man ; strengthening our own 
personal faith in the Scriptural revelation, and enabling us to set 
our seal with stronger confidence, that in our official testimony 
" we have not followed cunningly-devised fables." 1 

The certainty of success must not be forgotten (though the 
subject will hereafter come under consideration 2 ) as one of the 
main-springs of Ministerial support. All the covenanted engage- 
ments made to our great Mediator are mainly fulfilled through the 
instrumentality of the Christian Ministry. 3 This, therefore, se- 
cures to us — that " the pleasure of the Lord shall prosper in our 
hand," and quickens us to be " steadfast, immoveable, always 
abounding in the work of the Lord, forasmuch as we know that 
our labour is not in vain in the Lord.''' 4 

But it is the jjrospect of eternity, that consummates our hopes 
and joys. Then indeed will the inspired aphorism be fully illus- 
trated — " He that winneth souls is wise" — when " they that be 
wise shall shine as the brightness of the firmament, and they that 
turn many to righteousness as the stars for ever and ever." 
" When the chief shepherd shall appear, they shall receive a crown 
of glory that fadeth not away." 5 Our recompense is measured not 
" according to" our success, but " our labour," 6 and as with our 
blessed Master, vouchsafed even in the failure of our ministration. 7 
And though Ave be only the instruments of the Divine purpose, 
and the organs of Almighty agency — yet is it as rich and full, as 
if the glory of the w T ork were our own. What clearer proof is 
needed, that the rewards of the Christian dispensation are of 
'•'grace and not of debt" — the indulgence of free and sovereign 
mercy, wholly irrespective of man's desert — which, were its claims 
insisted upon, instead of exalting him to the favour of God, would 
cover him with " shame and everlasting contempt ?" 

Admitting, therefore, that we are called to difficult and costly 
service ; yet have we abundant cause to be satisfied with the sus- 
taining support and consolation provided for every emergency. All 
indeed may be included in the single promise — " Lo, I am with 
you alway, even to the end of the world." 8 ' The officers he em- 
ploys in every age' — observes an excellent Minister addressing a 

1 2 Peter i. 16. See this point admirably drawn out in a somewhat varied view in the 
Bishop of Chester's interesting sermons on the Christian Ministry, pp. 37 — 44. 

2 Part ii. c. 1. 3 Isaiah liii. 10—12, with 1 Cor. i. 21 ; 2 Cor. i. 20. * i Cor. xv. 58. 
5 Prov. xi. 30. Dan. xii. 3. 1 Peter v. 4. For a magnificent view of the glory of the 

ministerial crown, see Hall's Sermon on the Discouragements and Supports, &c. pp. 51 
—53. 
e 1 Cor. iii 8. 7 2 Cor. ii. 15, 16, with Isaiah xlix. 4. 8 Matt, xxviii. 20 



ITS QUALIFICATIONS. 31 

brother — c are entitled to this treasure, as well as those of the first 
age. — Keep your mind' — he added — ' believingly attentive to this 
" always'^ — Lo, I am with you, to qualify and succeed you in 
whatever work I call you to. " Lo, I am with you" to comfort 
you by my presence and Spirit, when your hearts are grieved. 
" Lo, I am with you" to defend and strengthen you in trials, 
though all men forsake you. While he stands with you, there 
can be no just cause of fear or faintness. You need no other 
encouragement. This you shall never want, if you continue faith- 
ful : and hereupon you may conclude — ' The Lord shall deliver me 
from every evil work, and will preserve me unto his heavenly 
kingdom.' 1 

Thus does every view of our office encourage us to increased 
exertion and devotedness ; 2 so that in the midst of many painful 
exercises of faith and patience, we can " thank God and take 
courage." None, who have devoted themselves in simplicity to the 
work, will hesitate in subscribing to Mr. Scott's testimony — l With 
all my discouragements and sinful despondency ; in my better 
moments, I can think of no work worth doing compared with 
this. Had I a thousand lives, I would willingly spend them 
in it : and had I as many sons, I should gladly devote them to it.' 3 



CHAPTER VI. 

THE QUALIFICATIONS OF THE CHRISTIAN MINISTRY. 

Mr. Newton's important remark may be considered as an 
axiom — " None but he who made the world can make a Minister 
of the Gospel." He thus proceeds to illustrate his position (for it 
cannot be thought to need any proof) — "If a young man has 
capacity ; culture and application may make him a scholar, a phi- 
losopher, or an orator ; but a true Minister must have certain prin- 
ciples, motives, feelings, and aims, which no industry or endeavours 
of men can either acquire or communicate. They must be given 
from above, or they cannot be received." 4 

i D. Williams on the Ministerial Office, 1708. pp. 43, 44. 

2 Ab humi repentibus curis erigat animum tuum considerata functionis dignitas : a pre- 
varicatione deterreret delegantis dignitas : Socordiam excludat muneris difficultas. In- 
dustriam ac vigilantiam exstimulet prsemii magnitude-, quod non ab hominibus, sed a Deo 
erit expectanduin. Erasm. Eccles. p. 193. 

3 Scott's Life, pp. 343, 344. 4 Newton's Works, Vol. v. p. 62. 



32 VIEW OF THE CHRISTIAN MINISTRY I 

These principles, wrought out and exhibited in their practical 
influence and application, will furnish a complete view of the 
necessary qualifications for the Christian Ministry. There is some- 
thing so fearfully responsible in entering upon this work with in- 
competent abilities, that the man can scarcely have felt any serious 
concern for his own soul, for the immortal interests of his fellow- 
sinners, or for the welfare of the Church of God, whose mind has 
not been more or less exercised upon the ground of personal unfit- 
ness. When we see the most " able Minister of the New Testa- 
ment" that the Church has ever known, deeply penetrated, and 
indeed well-nigh overwhelmed, 1 Avith the sense of the "necessity 
laid upon him" — we may well be ashamed, that with qualifications 
far inferior, our sense of obligation should be less accurate and 
constraining. 

In our discussion of this subject we assume a suitable measure 
of natural and intellectual endowments, as well as their conscien- 
tious improvement of them. As to spiritual qualifications, we 
would be careful neither to lower, exceed, or deviate from, the 
Scriptural standard. It is obvious that all requisites (though none 
without bearing upon the efficiency of the Ministration) are not of 
equal moment. We must therefore distinguish between what is 
desirable and what is essential — between what is wanting from 
immaturity or inexperience, or in the substance and character 
of the man — and again, between that deficiency, which incapaci- 
tates for the work, and a comparative measure of unfitness, as 
contrasted with Ministers of acknowledged eminence. — " There 
are diversities of gifts," and " differences of administration" of the 
same gifts, under " the same Spirit and the same Lord." 2 But 
under all circumstances, the Divine call to this sacred office will 
be evidenced by a supply of competent qualifications for its dis- 
charge. 

In " considering the Apostle and High Priest of our profession, 
Christ Jesus," 3 we witness a most harmonious combination of seem- 
ingly opposite characteristics. The Ministry of our Lord was dis- 
tinguished by the dignity of God, and the sympathy of a man and 
a brother— by the authority of the commissioned delegate of his Fa- 
ther, and yet by the humility of a servant, who "came not to be 
ministered unto, but to minister." 4 If " he taught as one having 
authority," yet were they " gracious words which proceeded out of 
his mouth," 6 tempered with " the meekness of wisdom" and the 

i 2 Cor. ii. 16. 2 i Cor. xii. 4, 5. 3 Heb. iii. 1. 

4 Matt. xx. 28. 5 lb. vii. 29, with Luke iv. 22. 



ITS QUALIFICATIONS. 33 

" gentleness" of love. Indeed, the several features of his Ministe- 
rial character furnish the most accurate standard of our official 
qualifications, and the explicit directory for every exercise of our 
office, public or private. But, lest we should despond in our infi- 
nite remove from this standard of perfection, let us mark this high 
function, as administered by " men of like passions with ourselves," 
and yet by the grace of their Great Master, following closely in his 
steps. A rich treasure of instruction will be found in an attentive 
perusal of the Acts of the Apostles. The Epistles will also furnish 
a complete portraiture of the character, no less than a comprehen- 
sive system of the doctrines of the Christian Ministry. The different 
traits of St. Paul's Ministry — as they break forth in the natural flow 
of his writings, and the brief sketches which he occasionally inter- 
sperses — embody the various particulars of his invaluable didactic 
instructions. Q,uesnel has drawn out no less than thirty-three in- 
dividualities of the sacred character from a single chapter. 1 The 
incidental mention of Epaphroditus introduces some of the primary 
qualifications for this hoi)'' work. Paul speaks of him as his " bro- 
ther" — a sincere Christian. He marks his sympathy, diligence, 
and perseverance, as his " fellow-soldier ;" his " endurance of hard- 
ness" as his " fellow-labourer ;" his tender attachment to his flock, 
in longing to relieve them from needless anxiety on his account ; 
and his high estimation of his Master's service, as dearer to him 
than life itself.' 2 

I. In taking a general view of Ministerial qualifications, we must 
remark — that, if the ministry be a spiritual work, a corresponding 
spiritual character seems to be required in its administrators. 
Whatever be the value of human literature in a minister ; uncon- 
nected with this prime qualification, its influence will prove un- 
profitable — if not prejudicial — to his work. The Scripture justly 
insists — that Ministers should be ' £ holy" 3 — in a peculiar sense men 
of God — men taught of God 4 — men consecrated to God by a daily 
surrender of their time and talents to his service — men of single- 
ness of purpose — living in their work — living altogether but for one 
end ; and for the promotion of this end, " moved by none of the af- 
flictions that await them ; neither counting their life dear to them, 

1 1 Thess. ii. ; and again, twenty-one, from a part only of another chapter (2 Cor. vi. 
1 — 12) ; ten from two verses in a third chapter (Col. i. 28, 29.) Indeed his commentary 
throughout exhibits a deep study of the Pastoral Office, and an accurate exhibition in de- 
tail of its duties, obligations, and encouragements. 

2 Phil. ii. 25 — 30. Some beautiful touches are given also of the character of Timothy, 
verses 19 — 22. 

3 Titus i. 8. Compare ii. 7. 2 Cor. vi. 4—6. 1 Tim. iv. 12, with Exodus xxviii. 36. 

4 It is excellently remarked by Erasmus—' Qui cupit juxta Paulum esse SiSuktikos 
det operam, ut prius sit QeoSida-K-os — i. e. Divinitus edoctus.' Eccles. Lib. i. pp. 4, 5. 

5 



34 VIEW OF THE CHRISTIAN MINISTRY! 

so that they might finish their course with joy, and the Ministry 
which they have received of the Lord Jesus, to testify the Gospel 
of the grace of God." Such was the Apostle Paul, the living ex- 
emplar of his own instructions — as he drew them out in that charge 
to the Elders of Ephesus, 1 which might serve as an admirable pat- 
tern for our episcopal charges ; and of which Baxter truly observed, 
' that it better deserveth a twelvemonth's study, than most things 
that young students do lay out their time in.' ' O brethren,' (con- 
tinues this earnest pleader for his Master) ' write it on your study 
doors, or set it as your copy in capital letters, still before your eyes. 
Could we but well learn two or three lines of it, what preachers 
should we be ! Write all this upon your hearts, and it will do your- 
selves and the Church more good than twenty years' study of those 
lower things, which, though they get you greater applause in the 
world, yet separated from these, will make you but sounding brass 
and tinkling cymbals.' 2 

It is evident, however, that this Ministerial standard pre-suppo- 
ses a deep tone of experimental and devotional character — habitu- 
ally exercised in self-denial, prominently marked by love to the 
Saviour, and to the souls of sinners ; and practically exhibited in a 
blameless 3 consistency of conduct. The Apostle justly pronounces 
" a novice" 4 to be disqualified for this holy work. The bare ex- 
istence of religion provides but slender materials for this important 

1 Acts xx. 17 — 35. 2 Reformed Pastor. 

3 Some of Erasmus' terms are far too unmeasured — 'In Ecclesiasta haec imprimis 
spectanda sunt, ut cor habeat ab omnibus vitiis et cupiditatibus humanis mundum? — (He 
goes on, however, in his best style of terseness and accuracy of description,) ' ut vitam 
habeat non tantum a criminibus, sed et suspicione, specieque criminum, puram, inculpa- 
tam; ut spiritum habeat adversus omnes Satanse machinas firmum, adamantinum, incon- 
cussum : ut mentem igneam, et ad bene merendum de omnibus flagrantem ; ut animum 
habeat sapientem ad condiendam populi stultitiam, cor habeat prudens et oculatum ; ut 
facile dispiciat quid silendum, quidve dicendum, et apud quos, quo tempore, quo modo, 
temperanda oratio. Q,ui cum Paulo sciat mutare vocem. et omnia fieri omnibus, utcun- 
que viderit saluti auditorem expedire. Nam hunc unicum oportet esse scopum, ad quern 
Ecclesiastes rationes suas omnes dirigat ; a quo si deflecteris oculos, continuo fit, ut quo 
magis instructus fueris ad dicendum eomajoreminvehasperniciem in gregem Dominicam.' 
Eccles. Lib. i. p. 10. We may compare with this, another finished portrait of the Chris- 
tian Minister from the pen of the admirable Vitringa. ' Quanti igitur facias fidum 
servum Christi, doctorem evangelii, animo rectum, gloriae Divine et salutis hominum 
studio flagrantem; non qucerentem quce sint hominum, sed homines; non quae sua sunt, 
sed quae Domini; a Spiritu Sancto doctum, viarum Dei per experientiam peritum; castis 
purisque moribus ; virtutes pietatis, modestias, mansuetudinis, zeli, prudentise, gravitatis, 
docentem exemplo ; qui instar lampadis impositus candelabro, omnibus, qui in domo sunt 
lucem praefert; omnibus salutis suss cupidis, turn viam salutis demonstrat, turn ipsam 
gratiam et salutem conditionibus evangelicis dispensat ! Quoquo incedit, lux est. Q.uoquo 
se vertit, salus est. Ubi aperit, sal est. Ubique carus, venerabilis, non minus solatii 
aliis impertit, quam ipse sibi solatio est ; post decursum vitae ac laborum studium tandem 
ausurus se Domino ac Judici suo sistere cum fiducia, et libero ore, administrationes suae 
reddere rationem, secundum formulam : ' Duo talenta a te- accepi. Domine : totidem 
lucratus cum sorte tibi reddo." Pref. animadv. ad method. Homil. A third striking 
sketch will be found Chrysost. De Sacerd. Lib. iii. 16. 

* 1 Tim. iii. 6. Comp. note 2, pp. 14, 15. Bowles' Pastor. Lib. i. c. 13. 



ITS QUALIFICATIONS. 35 

function. A babe in grace and knowledge is palpably incompetent 
to become " a teacher of babes," much more a guide of the fathers. 
The school of adversity, of discipline, and of experience, united with 
study and heavenly influence, can alone give " the tongue of the 
learned." Some measure of eminence and an habitual aim towards 
greater eminence are indispensable for Ministerial completeness ; 
nor will they fail to be acquired in the diligent use of the means of 
Divine appointment — the word of God and prayer. 

II. Spiritual attainments also must be combined with a spir- 
itual character — -including chiefly a clear and comprehensive view 
of the evangelical system. However we may admire the simplicity 
of the Gospel, (consisting only of a few leading ideas, and included 
often in a single verse 1 ) and admit an experimental acquaintance 
with its elementary principles, " as able to make wise unto salva- 
tion ;" yet the Scripture, in its comprehensive extent, is given for a 
variety of important purposes, and for this express intent ; " that 
the man," or the Minister, "of God" (who seems to be chiefly meant) 
" might be perfect, thoroughly furnished unto all good works." 2 
The solid establishment of the people may be materially hindered 
by the Minister's contracted statement, crude interpretations, or 
misdirected Scriptural application. His furniture for his work must 
therefore include a store of knowledge far beyond a bare sufficiency 
for personal salvation. " The priest' 's lips should keep knowledge, 
and they should seek the law at his mouth ; for he is the messen- 
ger of the Lord of Hosts." 3 He must be the " householder — in- 
structed into the kingdom of heaven, which bringeth forth out of 
his treasure things new and old." 4 Without this store he is in- 
competent for the great end of his work — " to speak unto men to 

i Such as John iii. 16, or 1 Tim. i. 15. 2 2 Tim. iii. 16, 17. 3 Malachi ii. 7. 

4 Matthew xiii. 52. 'The cursory perusal of a few books,' (as Dr. Owen well ob- 
serves) ' is thought sufficient to make any man wise enough to be a Minister. And not a 
few undertake ordinarily to be teachers of others, who would scarcely be admitted as 
tolerable disciples in a well-ordered church. But there belongeth more unto this wisdom, 
knowledge, and understanding than most men are aware of. Were the nature of it duly 
considered, and withal the necessity of it to the Ministry of the Gospel, probably some 
would not so rush on the work as they do, which they have no provision of ability for 
the performance of. It is, in brief, such a comprehension of the scope and end of the 
Scripture, of the revelation of God therein ; such an acquaintance with the system of 
particular doctrinal truths in their rise, tendency, and use; such a habit of mind in 
judging of spiritual things, and comparing them one with another ; such a distinct insight 
into the springs and course of the mystery of the love, grace, and will of God in Christ, 
as enables them, in whom it is, to declare the counsel of God, to make known the way of 
life, of faith, and obedience unto others, and to instruct them in their whole duty to God 
and man therein. This the Apostle calls his "knowledge in the mystery of Christ," 
which he manifested in his writings. For as the Gospel, the dispensation and declaration 
which is committed unto the Ministers of the Church, is "the wisdom of God in a mys- 
tery;" so their principal duty is, to become so wise and understanding in that mystery, 
as that they may be able to declare it to others, without which they have no Ministry 
committed unto them by Jesus Christ.' Owen's Pneumatologia. 



36 VIEW OF THE CHRISTIAN MINISTRY : 

edification, and exhortation and comfort." 1 For how can he, with- 
out an enlarged acquaintance with his own principles, exhibit them 
in their true light, or apply them to successive emergencies ? 

III. But spiritual gifts must be connected with spiritual at- 
tainments. The rich variety of these gifts (the fruit of the ascen- 
sion of Christ, and the furniture of his servants for their important 
work 2 ) is a matter of equal admiration and praise. There must be 
an ability to communicate and apply what has been imparted ; 
else the highest attainments, however serviceable to their possessors, 
can never become the public benefit of the Church. Yet here much 
discernment will be necessary, lest we confound the ready exer- 
cise of spiritual gifts with Divine influence, and thus foster self-de- 
lusion of a most fatal tendency. 

The diligent student of the Epistles of St. Paul will readily ob- 
serve, that they were written, as his brother Apostle reminds us, 
u according to the wisdom given unto him." 3 With what admi- 
rable skill does he adapt his instruction to an almost infinite diver- 
sity of persons, occasions, and circumstances — to their strength or 
feebleness — their progress or decay — their mistaken or wilful abuses 
— their different capacities, advantages, or disadvantages ! With 
what exquisite address does he " change his voice," in meekness or 
in vehemence — in tenderness — or in sharpness — in reproof or in 
expostulation — thus in his administration, as in his personal con- 
duct, " becoming all things to all men, if that by any means he 
might save some !" 4 Thus spiritual wisdom is as important for the 
building up of the Church of God, as was the wisdom imparted to 
Bezaleel and Aholiab for the raising of the Levitical tabernacle.* 
Thus we " approve ourselves unto God, workmen that need not to be 
ashamed, rightly dividing the word of truth." 6 Thus, as " stewards 
of the mysteries, and rulers over the household" 7 of God, we distrib- 
ute the stores of provision to every member of the household, suited 
to their several wants, and answering to their Master's wise and 
gracious will. Thus we take account of their individual state — 
the strength and exercise of their spiritual capacities — the kind of 
food, which they severally require for the nourishment of the Chris- 
tian life, according to their infantine, growing, or adult state — theii 
special hindrances or advantages — their advance, apparently sta- 
tionary condition, or visible decay in the ways of God. The treat- 
ment of these several individualities, demands a deep and well-di- 
gested acquaintance with the methods of the grace of God, in order 

i Cor. xiv. 3. 2 Compare Eph. iv. 8, 9, with 1 Cor. xii. 4—11. 3 2 p ete r iii. 15. 

4 See the close of quotation from Erasmus, ut supra, p. 34, note. 

5 Exod. xxxv. 30—35. * 2 Tim. ii. 15. 7 i Cor. iv. 1. Luke xii. 4&. 



ITS QUALIFICATIONS. 37 

to administer a seasonable and effective distribution of the word. 
The Apostle marks also the gift of " utterance" 1 as a spiritual en- 
dowment in the dispensation of the word — enabling us to address 
our people with "opened mouth" and "enlarged heart ;" 2 to "speak 
as the oracles of God" — in mode as well as in matter — in " sound 
speech" as well as in " sound doctrine ;" 3 delivering our testimony with 
holy confidence, " not as the word of man, but in truth the word of 
God" — in a manner suitable to the dignity of the pulpit, and yet plain 
to the weakest capacity. The natural powers of clear thinking and 
arrangement of matter, of aptitude of expression, and of familiar and 
appropriate illustration, are often used as sanctified instruments of 
conveying the life-giving power of the Gospel with increasing ac- 
ceptance and powerful application. Not, however, that these abil- 
ities are communicated by an extraordinary or sudden afflatus, or 
that they necessarily accompany in an equal measure the efforts 
of diligence. 4 The diligence of faith will ever receive its measure 
of encouragement in the growth, increase and improvement of Min- 
isterial gifts. Yet we must not intrench upon the exercise of the 
Divine sovereignty ; remembering, that " all these worketh that 
one and the self-same Spirit, dividing to every man severally as he 
will." 5 

1 It is not to be supposed' therefore (to use the words of a sensible 
writer), £ that such an office can be easily filled. It demands not 
merely some, but many, nay, all excellences, in happy combination. 
A person may, in a general way, be said to be qualified for the 
Ministry, who has talents for preaching, though not fitted for prof- 
itable private intercourse, or the affairs of Church Government. 
But this is evidently not a complete adaptation to the work. It 
is, on the contrary, a very imperfect one, and one with which no 
man should be content. For, all the aspects of Ministerial labour 
are, if not equally, yet highly important ; every one of them far too 
important to be trifled with. The right performance of each affords 
facilities for the rest, and gives additional beauty and efficacy to 
all. To be fit for only one department, cannot but greatly impede 

» Eph. vi. 19. 2 2 Cor. vi. 11. 3 Titus ii. 1, 7, 8. 

* Bishop Sanderson observes — ' It was Simon Magus' error to think, that the gifts 
of God might be purchased with money ; and it has a spice of his sin, and so may go for 
a kind of simony, to think that spiritual gifts may be purchased with labour. You may 
rise up early and go to bed late, and study hard, and read much, and devour the marrow 
of the best authors ; and, when you have done all, unless God give a blessing to your en- 
deavours, be as lean and meagre in regard of true and useful learning, as Pharaoh's lean 
kine were, after they had eaten the fat ones. It is God, that both ministereth the seed to 
the sower, and multiplieth the seed sown : the principle and the increase are both his.' 
Sermon on 1 Cor. xii. 7. 

5 1 Cor. xii. 11. 



38 VIEW OF THE CHRISTIAN MINISTRY: 

our activity, and diminish our success. To fill the Ministerial of- 
fice with a degree of satisfaction and benefit commensurate with its 
capabilities, or with the desire of a heart awake to its importance, 
we must be all lhat it demands — men of God, perfect, completely 
furnished to every good work. 1 This is an elevated standard. He 
that aims highest will most approximate to it. 



CHAPTER VII. 

PREPARATION FOR THE CHRISTIAN MINISTRY. 

We have already seen, that the weight of Ministerial responsi- 
bilities renders the work apparently more fitting to the shoulders 
of angels than of men. 2 It is therefore a matter of the deepest 
regret, that any should intrude upon it, equally unqualified for its 
duties, and unimpressed with its obligations. ' Fools rush in where 
angels fear to tread.' But though many see little necessity for 
preparation ; here, if ever, labour, diligence, observation, and intel- 
ligence, are needful to produce a " workman that needeth not to 
be ashamed." 3 

The influence also of selfish or secular motives awfully blinds 
the conscience to the sense of the present necessity, and to the 
anticipation of the day of account ; while young men of ardent 
feelings and promising talents, but with unfurnished minds and 
unrenewed hearts, are thrust forward by the persuasion of injudi- 
cious friends, or by the excitement of some momentary bias, into 
the sacred office. The Church has severely suffered from this woe- 
ful inconsideration ; and the victims of this self-deluding impetus 
have felt to their cost its bitter fruit in the disappointment of their 

1 Hinton on Completeness of Ministerial Qualifications, pp. 11, 12. 'It will not fail 
to be objected,' — remarks Mr. Ostervald — ' that if none were to be admitted into holy or- 
ders, except those who are possessed of every necessary qualification, there could not pos- 
sibly be procured a sufficient number of Pastors for the supply of our Churches.' To 
which I answer, that a small number of chosen Pastors is preferable to a multitude of un- 
qualified teachers. At all hazards we must adhere to the command of God, and leave the 
event to Providence. But in reality the dearth of pastors is not so generally to be appre- 
hended. To reject those candidates for holy orders, whose labours in the Church would 
be wholly fruitless, is undoubtedly a work of piety. Others, on the contrary, who are 
qualified to fulfil the duties of the sacred office, would take encouragement from this exact- 
ness and severity ; and the Ministry would every day be rendered more respectable in the 
world.' Ostervald on Sources of Corruption. 

2 Onus Angelicis humeris formidandum. — Augustine. 

3 Nulla ars doceri prsesumitur, nisi intenta prius meditatione discitur. Ab imperitis 
ergo pastoribus magisterium pastorale suscipitur in magna temeritate, quoniam ars est ar- 
tium regimen animarum. Greg, de Cura Pastor, cap 1. 



HABITS OF GENERAL STUDY. 39 

Ministry, and the discomfort — if not the ruin — of their own souls. 
In other cases, the precious time for gathering in the store has been 
either wasted in feebleness and sloth ; or misapplied in studies 
which have no direct tendency to form a solid, judicious, and ex- 
perimental Ministry ; so that, with every advantage of deliberation, 
but a slender stock of spiritual or intellectual furniture is ready to 
meet the successive and daily increasing demands. 1 

We may confidently anticipate an efficient Ministry, when the 
momentous cost has been considerately calculated : because then 
the work is contemplated, — not in the colouring of a self-indulgent 
anticipation, but in its true light, as warranted by Scripture, and 
confirmed by the experience of every faithful labourer — a work not 
of ease, but of self-denial — not of hasty effort, but of patient endu- 
rance — not of feeling and impulse, but of faith, prayer and deter- 
mination. 

A season of preparation — employed in storing the mind with 
Christian doctrine, and in directing it to devotional and practical 
purposes — in habits of self-communion and converse with God, and 
in the exercises of active godliness, will turn to most profitable 
account throughout the course of a protracted Ministry. We shall 
venture to offer a few suggestions on the subject under the divis- 
ions of — Habits of General Study — the Special Study of the Scrip- 
tures — Habits of Special Prayer — and employment in the cure of 
souls. 



SECTION I. 



HABITS OF GENERAL STUDY. 

" Give attendance to reading" 2 is the Scriptural rule for Ministe- 
rial study. It is obviously of a general character ; nor is there any 
reason for restricting its application to the Sacred Yolume. " Paul 
the aged," in sending for his " books and parchments," 3 (which, it 
may be presumed, he wanted for perusal) exemplified the compre- 
hensive extent of his own rule. Indeed who can doubt, that the 

1 Quesnel's remarks are in his own style, but are well worthy consideration. ' The 
duties of an evangelical Preacher, before he begins his ministry, are, 1. To grow in piety, 
by feeding on the bread of prayer (gathered in by prayer.) 2. To give his zeal time to 
wax strong by reading the Holy Scriptures and Fathers. 3. To continue in silence and 
retirement, till God is pleased to bring him out, and show him to the world ; men deceive 
themselves, when they imagine, that they ought to produce and employ their talents 
without delay, and that they cannot hide them without violating the command of God. 
On the contrary they violate it in not waiting his proper time, but making the wants of 
their neighbour alone a sufficient call.' On Luke i. 80. 

2 1 Tim. iv. 13. 3 2 Tim. iv. 13. 



40 VIEW OF THE CHRISTIAN MINISTRY : 

Church is built up by the Ministry of the pen as well as of the 
mouth ; and that in both ways " the manifestation of the Spirit is 
given to every man to profit withal ? m We cannot suppose that 
God would suffer the labours of his servants, in communicating 
the results of exercised, deep, and devotional study, to be in vain. 
The experience of men of God, like that of diligent travellers, 
is a public benefit ; and the fruit of it in successive ages is pre- 
served as a most valuable store of important knowledge to the 
Church. 

The Apostle's own practice again explains his rule to embrace 
the wide field of General Study. 2 His introduction of heathen 
aphorisms in the illustration or application of sacred truth 3 proves, 
that he apprehended no necessary debasement of its purity from an 
intermixture of human learning. Stephen mentions it to the 
honour, not to the discredit, of the Jewish Lawgiver, that he was 
:c learned in all the wisdom of the Egyptians." 4 The illiterate owe 
a mighty debt to human learning, for a translation of the Scrip- 
tures, which otherwise would have lain by them as a dead letter in 
an unknown tongue. The intelligent reader is indebted to the 
same source for the explanation of its difficulties ; and for many 
powerful defences of its authority, which enable him " with meek- 
ness and fear," but yet with confidence, to " be ready always to 
give an- answer to every one that asketh him, a reason of the hope 
that is in him." 5 

At the Reformation, learning and religion revived together. The 
Reformers combined deep study with active Ministry. Erasmus's 
learning (notwithstanding its too great alliance with " philosophy 
and vain deceit" 6 ) was a material assistance to Luther in his great 
work. 'We are taught by St. Paul's Epistles, that we may avail 
ourselves of every human aid to dispense the blessings of the Gos- 

i 1 Cor. xii. 7. 

2 Mr. Scott refers this rule ' to the study of the Scriptures, or of any other books which 
could add to his fund of profitable knowledge.'' His earlier notions on these subjects (he 
candidly confesses) ' were too contracted.' Mature consideration, however, formed his 
studious life upon more enlarged principles, which he never failed strongly to inculcate ; 
marking at the same time, the importance of a due subordination to the main end. ' The 
object of all your studies,' (he writes in one of his letters) ' should be, neither celebrity, 
advantage, nor knowledge, for its own sake, but furniture to enable you to serve God 
in your generation.' Life, pp. 102, 103, 330. A Minister of the present day said to a 
friend, who found him reading Gibbon's History — that ' he read every thing with a par- 
ticular view to his Ministry, that he collected some materials for the pulpit from books 
of almost every description, and that he made all his readings contribute something to- 
wards what was needful for the Sunday.' Christian Observer, October, 1828, p. 608. 
Indeed, to restrict our reading to matters of immediate connection with our grand subject, 
would exclude us from much valuable collateral knowledge, and expose us to prejudice 
and misconception. 

3 Such as Acts xvii. 28. 1 Cor. xv. 33. Titus i. 12. 4 Acts vii. 22. 
5 1 Peter iii. 15. 6 Col. ii. 8. 



HABITS OF GENERAL STUDY. 41 

pel. All these human aids are valuable gifts of God, and only 
cease to be blessings by the abuse of them. It is true, that the 
Gospel may be preached with great energy by Ministers possessing 
very inconsiderable attainments in literature. It sometimes hap- 
pens, that the most successful Ministrations are conducted by men 
of very moderate acquirements. And indeed the character of the 
Gospel seems to require, that in most cases (where the true doc- 
trine is preached) it should give more honour to zeal and diligence 
than to genius and learning. But it is also true, that God is 
pleased to make himself known by the use of means. And when 
the means are used in subordination to his grace, he will honour 
the means. Let us then honour human learning. Every branch 
of knowledge, which a good man possesses, he may apply to some 
useful purpose. If he possessed the knowledge of an archangel, 
he might employ it all to the advantage of men, and the glory of 
God.' 1 Does not every expansion of the mind increase its range 
of power and general comprehension, and consequently render it 
more capable, under Divine teaching, of exploring those things, 
which angels desire to look into ?" 

As well might we suppose that the all-sufficiency of grace super- 
sedes the importance of general knowledge, as that a child under 
the influence of grace is equally fitted for the Christian Ministry, 
with an intelligent adult under the same degree of this heavenly 
influence. But if knowledge is not to be despised, then neither is 
study as ' the means of obtaining it, to be neglected, specially as a 
preparation for publicly instructing others. And though having 
the heart full of the powerful influences of the Spirit of God may 
at some times enable persons to speak profitably; yea, very excel- 
lently without study ; yet this will not warrant us needlessly to 
cast ourselves down from the pinnacle of the temple, depending 
upon it, that the angel of the Lord will bear us up, and keep us from 
dashing our foot against a stone, when there is another way to go 
down, though it be not so quick.' 2 

May the Writer suggest in this view the importance of a conscien- 

1 Dr. Buchanan's Sermons, pp. 249 — 251. See some valuable remarks in Scott's con- 
tinuation of Milner, vol ii. pp. 385, 386. ' I am confidently persuaded,' — says Dr. South, 
— ' that there is no endowment, no natural gift whatever, with which the great Father of 
lights has furnished the mind of man, but may, in its highest operations, be sanctified, 
and rendered subservient to this great work of the Ministry. Real religion engages no 
man, particularly no Minister, to be dull, to lounge, and to be indolent ; but on the con- 
trary, it stirs up all the active powers of the soul in designing and bringing about great 
and valuable ends. Leighton declared — ' that there could not be too much learning, if it 
were but sanctified.' At the same time pointing to his books, he said — ' One devout 
thought is worth them all,' — meaning, no doubt, that no accumulation of knowledge is 
comparable in value to internal holiness.' Life by Rev. J. N. Pearson, p. cxx. 

2 Edwards's Works, Vol. viii. p. 589. 

6 



42 VIEW OF THE CHRISTIAN MINISTRY I 

tious regard to the course of the University study ? Even where 
academical distinctions are passed by, the habits of discipline and 
self-denial, furnish an effectual safe-guard against the detrimental 
influence of mental, and possibly also religious, dissipation. In the 
theological department, we cannot but regret the want of a more 
direct reference to the Christian Ministry. But — apart from this 
deficiency — much store is laid in of important principles of knowl- 
edge — the studious habit is formed — and a tone of mind is acquired 
or strengthened for the subsequent attainment of methodized, well- 
digested, and comprehensive views. 1 

Professor Campbell remarks — ' that, whatever in respect of knowl- 
edge supplies the materials necessary for edifying, comforting, and 
protecting from all spiritual danger the people that may be com- 
mitted to his charge, or is of use for defending the cause of his Mas- 
ter, must evidently be a proper study for the man who intends to 
enter into the holy Ministry.' Again — 'Whatever may enable 
him to make a proper application of those acquisitions in knowl- 
edge, so as to turn them to the best account for the benefit of his 
people, is not less requisite. To little purpose will it be to him 
to be possessed of the best materials, if he have not acquired 
the skill to use them. The former we may call the theory of the 
profession ; the latter the practice. The first regards purely the 
science of theology : the second the application of that science to 
the purpose of the Christian Pastor.' 2 

1 The science of theology' consists in whatever may tend to il- 
lustrate, confirm, enforce, or recommend Divine Revelation. How- 
ever superficial our knowledge may be on some other subjects, here 
at least it should be intelligent and comprehensive — including a 
competent acquaintance with the Evidences of the Christian re- 
ligion — the Holy Scriptures — and the History of the Church, 
and especially of our own Church. In regard to the Eviden- 
ces — Dr. Leland's volumes furnish a panoply for the defender 
of the faith in the Deistical controversy ; as does Butler's Anal- 
ogy in the close combat with the Infidel. In the more direct 
track — Paley's masterly analysis of external Evidence — Doddridge's 
popular survey of the whole field — the Bishop of Chester's original 

1 Perhaps some of us in the recollection of this important era may be led to make Philip 
Henry's confession ; and would that it might be made with equal sincerity and tender- 
ness of spirit ! ' What must needes bee done in college exercise, for disputations every 
day in Term time, for theames and verses one a week, and for declamations ; when it 
came to my turn, I did as others of my standing, and sometimes had praise for it. But 
as for that which we call hard study, giving myself to reading, late- and early, and digest- 
ing what I read by daily serious reviews, I was too much a stranger to it.' 

2 Lectures on Pulpit Eloquence — Lecture 1. 



HABITS OF GENERAL STUDY. 43 

and satisfactory treatise (professedly confined to a single argument, 
but incidentally embracing the main points) — and the Lectures of 
the Bishops of Calcutta and Ohio 1 (equally addressed to the under- 
standing and to the conscience) — these may well command our 
chief attention. The cold abstract metaphysics of Clarke — the 
evangelical and enlivening display of Bates and Charnock— and 
the popular and analogical proofs of Paley and Gisborne 2 — should 
be digested, as illustrative of the Divine character and perfections. 
Nor should Paley's Horse Paulinas be forgotten, as opening a new 
track of collateral evidence of Christianity, which has since been 
extended to a wider field with satisfactory reasoning. 3 

Reserving the subject of acquaintance with the Scriptures for 
the next section, we proceed to remark the importance of Church 
History, as a component part of Ministerial study. l This will 
teach the student' — (as Dr. Dwight justly observes) — e the sins 
and virtues, the errors and sound doctrines, the prosperous and 
adverse circumstances, which have existed in the Church in its 
various ages ; together with the causes, by which they have been 
produced. Generally he will derive from this source the same ad- 
vantages, in the ecclesiastical sense, which the statesman derives 
in a political sense, from civil history. He will learn what the 
church has been ; why it has thus been ; and how in many re- 
spects it may be rendered better and happier.' 4 Mosheim will fur- 
nish the requisite information respecting the visible church, and 
Milner respecting the real church. A comparison of these two 
works in the prominent events of successive eras will open a field 
of most enlarged and interesting, but too often painful, contempla- 
tion. A work, combining the two in a comprehensive grasp, and 
with impartial but decided Christian views, remains yet to be sup- 
plied to the Church. 5 

The importance of an intelligent acquaintance with the grounds 
of his own church, seems to direct the candidate for the Estab- 
lished Ministry to a thoughtful study of Hooker's incomparable 

1 Course of Lectures delivered in New York by C. P. Mc Ilvaine, D. D. Bishop of 
Ohio. 

2 See Clarke on the Attributes. Charnock's Works, vol. i. Paley's and Gisborne's 
Natural Theology. 

3 The Veracity of the Gospels and Acts argued from undesigned coincidences. Bv 
Rev. J. J. Blunt, 8vo. 1828. Veracity of the Book of Moses, 8vo. 1828. 

4 Dwight's Theology, chap. v. p. 227. 

5 Weisman's Historia Sacra (2 vols. 4to. 1745, by a disciple of Dr. Spener's school) is 
considered by Mr. Conybeare to combine erudition and piety, but it is little known ; and, 
being shut up in Latin, is scarcely popular enough to supply the vacuum. Spanheim's 
Ecclesiastical Annals, from the creation of the world to the reformation (contained in the 
first volume of his works) is a store-house of valuable information. A translation of his 
own abridgment of this work has been given by the Rev. George Wright. 



44 VIEW OF THE CHRISTIAN MINISTRY I 

work. The power with which he has set forth the Apostolical 
foundation of our church, and its careful conformity to the Scrip- 
tural model, is at once above all praise, and proof against all 
attack. Nothing has since been added materially to strengthen 
the ground, on which he has fixed her — nothing indeed is needed. 
But the characteristic of the work — that which gives to it its pecu- 
liar dignity and interest, and in which it differs from many similar 
works of acknowledged ability is — its holiness. It not only ex- 
hibits the exquisite symmetry of the outward superstructure, but 
it views the interior of the temple with the eye of a man of God. 
The work is cast into the mould of the subject matter. It marks 
the genuine spiritual character of the church in its requirements 
and its privileges, and displays the " beauty of holiness" stamped 
upon the services of her sanctuary. We hesitate whether to ad- 
mire more — the strength or the sanctity of his Fifth Book ; but it 
would be difficult to produce objections to the system or detail 
of our Ecclesiastical polity (the result either of prejudice or mis- 
conception,) that do not here meet with a satisfactory consideration. 

Jewell's Apologies are highly deserving attention, as being of a 
kindred spirit and eloquence with Hooker. Comber will give an 
able and devotional exhibition of our public formularies. The 
doctrines of the Church are best known by a careful comparison 
of her Homilies and Articles with the word of God. Burnet's His- 
tory of the Reformation furnishes most interesting details of their 
gradual formation upon the Scriptural basis. His Exposition of 
the Articles (if it does not always display the full and clear views 
of Evangelical truth, and if it occasionally errs in an excess of 
candour) contains a vast body of information, well worthy of the 
attention of the Ministerial student. Pearson on the Creed also 
must be especially named, as containing, in connection with the 
treatment of his great subjects, a large fund of the most valuable 
theology. 

But after all, it is in the wide field of divinity, that the student, 
like David, must " prepare with all his might for the house of his 
God." 1 He had need be a man of store — " a scribe instructed unto 
the kingdom of heaven." His " lips must keep knowledge," that 
they may " seek the law at his mouth." 2 His course of reading 
therefore must embrace a comprehensive view of Scripture in its 
doctrinal light, practical obligation, and experimental influence. 
Robinson's Christian System and Dwight's System of Theology 
will furnish most valuable materials for digestion. As to details 

1 1 Chron. xxix. 2. 2 Mai. ii. 7, with Matt. xiii. 52. 






HABITS OF GENERAL STUDY. 45 

of study — the Epistles nearest to the Apostolical era, as well as the 
works of the Christian Fathers — some of Augustine's Treatises 
especially — deserve attention ; though of course in so wide a field 
and in such various degrees of Scriptural purity in their works, 
and of our own leisure of opportunity, much discrimination will 
be needed. In a brighter age of the Church, the writings of our 
Reformers open a rich treasure-house. From the mass of their 
writings the difficulty of selection is proportionably great. 1 Cran- 
mer and Jewell however stand foremost for deep learning, large 
views of truth, and Christian wisdom and eloquence. Bradford's 
writings for their unction of spirit, and edifying and experimental 
matter, deserve the highest regard. Among the Foreign Reform- 
ers, Calvin, Luther, and Melancthon, indisputably are 'the first 
three.' Yet to select from upwards of thirty folios is no easy task. 
Calvin's Commentaries however (even in the judgment of Bishop 
Horsley, and others unfriendly to his peculiar dogmas) are among 
the most valuable illustrations of the Sacred Volume. His Insti- 
tutes (apart from the system which they were intended to unfold) 
are full of admirable statements of the fundamental doctrines of 
the Gospel. His expositions of the Moral law, (always excepting 
his loose and unguarded views of the Christian Sabbath) and of 
the Sacraments, are eminently judicious and practical. Luther's 
Commentary on the Galatians exhibits the most full and enliven- 
ing display of the grand doctrine of justification probably ever 
given to the Church. His Diatribe against Erasmus (allowing for 
some hasty statements) is a powerful defence of the humbling doc- 
trines of the Gospel against the pride of reason and self-sufficiency. 
Melancthon's Common Places (taking care to obtain the most ma- 
tured expression of his sentiments) was one of the most important 
and influential works of the Reformation era, and abounds with 
solid and Evangelical statements. Indeed this school affords per- 
haps the most Scriptural model for the moulding of our system of 
Divinity. Its standard of theology is high and consistent ; its 
statements of Christian doctrine are less encumbered with distinc- 
tions, less fettered by systematic accuracy, and more immediate 
and direct in their reference to the great object of our faith, than 
those of the subsequent school. 2 

The Divines of the Puritan School, however, (with due allow- 

1 The Parker Society promises to put the most important works of this School into ex- 
tensive circulation. 

2 The Harmony of the Confessions, 4to. 1643, (of which a new and enlarged edition 
has lately been published by Rev. P. Hall,) and Corpus et Syntagma Confessionum, 
(4to. 1612), are well worthy of consideration in the Study of the School of the Re- 
formers. 



46 VIEW OF THE CHRISTIAN MINISTRY: 

ance for the prevalent tone of scholastic subtleties) supply to the 
Ministerial student a large fund of useful and edifying instruction, 
If they be less clear and simple in their doctrinal statements than 
the Reformers, they enter more deeply into the sympathies of 
Christian experience. Profoundly versed in spiritual tactics — the 
habits and exercises of the human heart — they are equally quali- 
fied to awaken conviction and to administer consolation ; laying 
open the man to himself with peculiar closeness of application ; 
stripping him of his false dependencies, and exhibiting before him 
the light and influence of the Evangelical remedy for his distress. 
Owen stands pre-eminent among the writers of this school. ' His 
scholars' (as Mr. Cecil observes) ' will be more profound and en- 
larged, and better furnished than those of most other writers.' 
Among his voluminous works, we may mark his Exposition of the 
Epistle to the Hebrews (with all its prolixity), as probably a most 
elaborate and instructive comment upon a detached portion of 
Scripture. His work on the Spirit (though discordant in some 
particulars from the principles of our Church) embraces a most 
comprehensive view of this vitally important subject. His exposi- 
tion of Psalm cxxx. exhibits the most full and unfettered display 
of Divine forgiveness, admirably suited to the perplexities of exer- 
cised Christians. His Tracts upon ' Understanding the Mind of 
God in Scripture,' and ' The Reason of Faith,' manifest his usual 
accuracy of spiritual discernment. His Treatises upon Indwelling 
Sin, Mortification of Sin, the Power of Temptation, and the Dan- 
ger of Apostacy — shew uncommon depths of exploring the secre- 
cies of the heart. His view of Spiritual-Mindedness draws out a 
graphic delineation of the tastes and features of the new character. 
And indeed upon the whole — for luminous exposition, and power- 
ful defence of Scriptural doctrine — for determined enforcement of 
practical obligation — for skilful anatomy of the self-deceitfulness 
of the heart — and for a detailed and wise treatment of the diversi- 
fied exercises of the Christian's heart, he stands probably unrivalled. 
The mixture of human infirmity with such transcendant excellence 
will be found in an unhappy political bias — in an inveterate dislike 
to episcopal government, 1 and (as regards the character of his The- 
ology,) a too close and constant endeavour to model the principles of 
the Gospel according to the proportions of human systems. But 

1 We refer not to his decided views of independency, but to his aggressive spirit in in- 
terspersing animadversions upon the Establishment throughout his most spiritual and 
discursive writings. Dwight has defended the principles of Dissent from Episcopacy 
with equal power and determination ; but in that spirit of Christian moderation which 
conciliates respect, even when it fails of conviction. 



HABITS OF GENERAL STUDY. 47 

who would refuse to dig into the golden mine from disgust at the 
base alloy, that will ever be found to mingle itself with the ore? 1 

Baxter must be mentioned in this School — though his views of 
the Gospel appear to the Writer not to partake of the fulness of 
Owen ; nor (as Mr. Cecil remarks) i is he to be named with him 
as to furnishing the Student's mind.' Yet is his ' Christian Direc- 
tory' a most valuable work upon Casuistical Divinity. His l Rea 
sons for the Christian Religion' constitute a powerful defence of the 
bulwarks of our faith. His ' Saints' Rest' is a fine specimen of 
heavenly contemplation interspersed with most pungent addresses 
to the lukewarm and careless, though with too scanty infusion of 
the melting and attractive influence of evangelical motives. It 
were needless minutely to particularize more. R. Bolton, Howe, 
Charnock, are peculiarly distinguished by strength of genius and 
fund of matter (though — the first at least — with the occasional 
mixture of obscurity and bombast). Perhaps Flavel may be 
said to furnish the best model for the pulpit ; his preaching being 
specially marked by an earnest and affectionate tenderness, by much 
unction of spirit, clearness of doctrine, and direct enforcement of 
practical obligations. 

No department, however, of Ministerial study is of greater impor- 
tance than Pastoral Theology. Chrysostom on the Priesthood, 
for its deep-toned solemnity of eloquence 2 — Herbert's Parson, for its 
primitive simplicity — Burnet, for its impressive detail of the Pasto- 
ral obligations — Bowles, for its excursive range throughout every 
department of the work — Baxter's Reformed Pastor, for its awaken- 
ing apprehensions of Ministerial responsibility, realizing it as in the 
immediate presence of God and in the light of eternity — these 
are works for the Minister's first shelf. Close by their side may 
stand Ministerial Biography — the embodying of the deep-felt obli- 
gations in active and devoted operation. Such lives as those of 

1 Though his works will be the Minister's constant companion through his course, yet 
are they most valuable parts of his preparatory study, as exhibiting Scriptural doctrines 
in an experimental mould and in practical influence — a complete pattern of that form of 
Ministry, which equally adapts itself to the various purposes of our office. 

2 We must, however, remark upon the evident deficiency of Chrysostom's Treatise in. 
those lively views and exercises of faith, which are the grand stimulants to our work. 
But for the characteristic we have mentioned, combined with practical expositions and an 
elevated standard of ministerial conduct and obligations, it is only to be equalled by 
Baxter's celebrated and invaluable work. His deficiency disables him indeed as a sus- 
taining comforter to the desponding Minister. But the man, who could exclaim in fearful 
astonishment and hesitation — 9«v^a(w, ei riva e<tti tuv apx ovTWV awBijvai (Homil. on Heb. 
xiii. 17.), and who declared that he was shaken as with an earthquake every time he read 
these words, (De Sacerd. vi. i.) must have much to teach us of more serious, self-abasing, 
and exciting views of our sacred work. We may also observe of Baxter's work, that his 
heart-stirring exhortations would have lost none of their pungency, had they flowed 
more fully and naturally from the enlivening and constraining principles of faith in the 
promises of God, and a realized apprehension of the love of Christ. 



48 VIEW OF THE CHRISTIAN MINISTRY! 

Archbishop Leigh ton, A Heine, P. Henry, M. Henry, Hallyburton, 
Cotton Mather, Eliot, Brainerd, Doddridge, Bishop Wilson, S. 
Walker, Martyn, Buchanan, Scott, Richmond, Oberlin and NefT, 
T. Lloyd, T ho mason, and H. Venn — are of the highest value and 
consideration. More lessons of practical detail and encouragement 
may be learnt from this branch of study, than from whole treatises 
of abstract theology. 

The Apostle enforces the habit of study upon his beloved son, 
as a means of preserving his youthful ministry from contempt. 1 
And, indeed, (as Dr. Buchanan has observed,) 'in this age, when 
learning is general, an ignorant clergyman will be treated with 
contempt.' 2 The wide extension of knowledge proportionably in- 
creases our responsibility of storing our minds with subjects of gen- 
eral interest ; as well to diversify our materials of sold instruction, 
as to protect our character and office from that contempt, to which 
a palpable inferiority to the intelligent part of our congregation 
would expose us. The Apostle's rule of study was not given to " a 
novice," but to a convert of many years' standing ; who had been 
blest from his childhood with an excellent scriptural education ; 3 
who was endowed with good natural talents, spiritual gifts and pre- 
eminent religious advantages under the Apostle's personal tuition ; 
and whose early elevation in the Church showed a satisfactory im- 
provement of his privileges. Yet is he warned to instruct himself 
before he attempted to instruct others, — to " give attendance" first 
" to reading" — then " to exhortation, to doctrine." Such advice, 
given to an elder under such circumstances, and in an age of inspi- 
ration, carries the w T eight of authority, and serves as a rebuke for 
negligence under our comparative disadvantages. 

Nor let it be thought, that studious habits must necessarily in- 
fringe upon our more active employments. What shall we say to 
the nine pondrous folios of Augustine, and the thirteen of Chrysos- 
tom — volumes not written, like Jerome's, in monastic retirement, 
but in the midst 4 of almost daily preaching engagements, and con- 
flicting, anxious, and most responsible duties — volumes — not of light 
reading, the rapid flow of shallow declamation — but the results of 
deep and well-digested thinking ? The folios also of Calvin — the 
most diligent preacher, 5 and of Baxter, the most laborious pastor of 

i See 1 Tim. iv. 12. 13. 

2 Church Missionary Proceedings, Fourteenth Anniversary, p. 353, note. 

3 2 Tim. iii. 15. 

4 ' Ye heard yesterday — ye shall hear to-morrow' — very commonly occurs in their Ho- 
miletical writings. 

5 ' What shall I say of his indefatigable industry, even beyond the power of nature, 
which being paralleled with our loitering, I fear will exceed all credit, and may be a true 
object of admiration, how his lean, worn, soent,and weary body could possibly hold out 1 



HABITS OF GENERAL STUDY. 49 

his day — full of thought and matter, bear the same testimony to 
the entire consistency of industrious study with devoted Ministerial 
dilio-ence. The secret of this efficiency seems to have much con- 
sisted in a deep sense of the value of that most precious of all talents 

time; and of an (Economical distribution of its minutest particles 

for specific purposes. Mr. Alleine would often say, ' Give me a 
Christian that counts his time more precious than gold.' 1 Mr. Cot- 
ton 8 would express his regret after the departure of a visitor — ' I had 
rather have given this man a handful of money, than have been 
kept thus long out of my study.' Melancthon, when he had an 
appointment, expected, not only the hour, but the minute to be 
fixed, that time might not run out in the idleness of suspense. Sen- 
eca has long since taught us, that time is the only thing of which 
'- it is a virtue to be covetous.' But here we should be, like the 
miser with his money — saving it with care, and spending it with 
caution. It is well to have a book for every spare hour, to improve 
what Boyle calls the • parenthesis or interludes of time : which, 
coming between more important engagements, are wont to be lost 
by most men for want of a value for them : and even b\^ good men, 
for want of skill to preserve them. And since goldsmiths and re- 
finers' — he remarks — c are wont all the year long to save the very 
sweepings of their shops, because they may contain in them some 
filings or dust of those richer metals, gold and silver : I see not, 
why a Christian may not be as careful, not to lose the fragments 
and lesser intervals of a thing incomparably more precious than 
any metal — time ; especially when the improvement of them by 
our meletetics may not only redeem so many portions of our life, 
but turn them to pious uses, and particularly to the great advan- 
tage of devotion/ 3 

Bishop Burnet indeed has justly observed, - that a great measure 

He read every week in the year three divinity lectures, and every other week over and 
above ; he preached every day, so that (as Erasmus saith of Chrysostom) I do not know, 
whether more to admire the indefati^ableness of the man, or his hearers. Yea, some 
have reckoned up, that his lectures were yearly one hundred and eighty-six. his sermons 
two hundred and eighty-six, besides Thursday he sat in the presbytery,' &c. &c. Clark's 
Lives. Calvin's own account in one of his letters to Farel, thus speaks — ' When the 
messenger called for my book (the Commentary on the Romans), I had twenty sheets to 
revise—to preach — to read to the congregation — to write forty-two letters — to attend to 
some controversies — and to return answers to more than ten persons, who interrupted 
me in the midst of my labours, for advice.' 

1 Alleine's Life and Letters, p. 94. 

2 The grandfather of Cotton Mather, an excellent scholar, formerly of Emmanuel col- 
lege, and one of the first settlers in New England. One of his cotemporaries in New 
England (Mr. Xorton) if he found himself not so much inclined to diligence and study, 
as at other times, would reflect upon his heart and ways, lest some unobserved sin should 
provoke the Lord to give him up to a slothful listless frame and spirit. In his diary he 
sometimes had these words — : Leve desiderium ad studendum : vonam ex peccato admisso.' 
Mother's History of Xew England, Book hi. 

3 Boyle's Reflections, pp. 9. 10. 

7 



50 VIEW OF THE CHRISTIAN MINISTRY ! 

of piety, with a very small proportion of learning, will carry one a 
great way.' 1 Considerable latitude also is required in speaking of 
the high importance of study. With some, the cord must be drawn 
tight — with others much may be left to the direction of their nat- 
ural bias. Yet Archbishop Seeker's remark, must, we think, be 
generally admitted — ' A point of great importance to Clergymen is, 
that they be studious. 2 Far, very far, would we be from asserting 
the pre-eminence of theological study to spiritual-mindedness. Yet 
we cannot expect to see a tone of healthful spirituality, without an 
industrious habit. The religion of an idler is, to say the least, of a 
very questionable character ; nor can we doubt, that a diligent im- 
provement of inferior talents by study, exercise, and prayer will be 
more profitable to their possessor, and serviceable to the Church, 
than the gift of superior abilities suffered to slumber for want of 
active use. 3 

Different qualifications, however, are required for the improve- 
ment of study. Some need great patience. Ardent minds wish, 
and seem almost to expect, to gain all at once. There is here, as 
in religion, " a zeal not according to knowledge." — There is too 
great haste in decision, and too little time for weighing, for storing, 
or for wisely working out the treasure. Hence arises that most 
injurious habit of skimming over books, rather than perusing them. 
The mind has only hovered upon the surface, and gained but a 
confused remembrance of passing matter, and an acquaintance 
with first principles far too imperfect for practical utility. 4 The ore 

1 Pastoral Care, ch, vii. 

2 Seeker's Charges. Mather remarks upon the importance of habits of study — 'There 
never was an eminent, who was not an industrious man. You must be diligent in your 
business, if you hope to stand in any desirable circumstance before that Great King, unto 
whose service you are dedicated.' Student and Pastor, pp. 195, 196. ' I have directed 
close attention to this subject,' (remarks a professor in an American Theological Semi- 
nary,) ' and the result without one solitary exception is, that I never knew an individual 
gain any considerable mass of really digested and valuable knowledge, without unwearied 
industry.'' Professor Miller's Letters on Clerical Habits addressed to a Student in the 
Seminary at Princeton, N. J. p. 256. It was an excellent reply to a complaint of a bad 
memory as a discouragement from study ; Lege, lege ; aliquid hcerebit. That sentence in 
Prov. xiv. 13, deserves to be written in letters of gold upon your study table — " In all 
labour there is profit." To another young Ministerial student it was said — ' Abhor one 
hour of idleness, as you would be ashamed of one hour of drunkenness.' — Life of Mr. 
Thomas Shepard, in Mather's New England, Book IV. 

3 ' As it is in the body,' — observes Mr. Locke — ' so it is in the mind, practice makes it 
what it is ; and most even of those excellences, which are looked on as natural endow- 
ments, will be found, when examined into more minutely, to be the product of exercise, 
and to be raised to that pitch by repeated actions' — Again — ' The faculties of the soul are 
improved and made useful to us. just after the same manner that our bodies are. Would 
you have a man write or paint well, or perform any other mechanical operation dexter- 
ously and with ease 1 let him have ever so much vigour and activity, suppleness, and 
address, yet nobody expects this from him, unless he has been used to it, and has em- 
ployed time and pains in fashioning and forming his hand or other parts to these motions. 
Just so it is in the mind — Would you have a man reason well 1 "you must use him to it 
betimes, exercise his mind in it.' — Conduct of the Understanding. 

* ' Patient application is literally every thing. Without it you may have a number of 



HABITS OF GENERAL STUDY. 51 

of knowledge is purchased in the lump, but never separated, or 
applied to important objects. 

Some again need discretion in the direction of their study. 
' The}^ study,' (as Bishop Burnet remarks in the conclusion of his 
history) ' books more than themselves.' They lose themselves in 
the multiplicity of books ; x and find to their cost, that in reading 
as well as " making books there is no end ; and much study is a 
weariness of the flesh." 2 Bishop Wilkins observes, — ' There is as 
much art and benefit in the right choice of such books, with which 
we should be most familiar, as there is in the election of other 
friends or acquaintances, with whom we may most profitably con- 
verse. 3 No man can read everything ; nor would our real store be 
increased by the capacity to do so. The digestive powers would 
be overloaded for want of time to act, and uncontrolled confusion 
would reign within. 4 It is far more easy to furnish our library 
than our understanding. A man may have read most extensively 
upon theological subjects, and yet be a tyro in theology. Professor 
Campbell remarks, in his forcible manner,—' It has been the error 
of many ages, and still is of the present age, that to have read 
much is to be very learned. There is not, I may say, a greater 
heresy against common sense. Reading is doubtless necessary ; 
and it must be owned, that eminence in knowledge is not to be 
attained without it. But two things are ever specially to be re- 
half-formed ideas floating in your mind ; but deep, connected, large, and consistent views 
of any subject you will never gain. Impatient haste is the bane of deep intellectual work. 
If you are investigating any important doctrine, be not ready to leave it. Come to it 
again and again ; seeking light from every quarter ; and perusing with attention the best 
books, until you have entered, as far as you are capable, into its profoundest merits. And, 
if compelled by any circumstance to leave the subject before you have reached this point, 
hold it in reserve for another and more satisfactory examination. In short, let your 
motto, and, as far as practicable, your habit be, to leave nothing till you have thoroughly 
mastered it.' Professor Miller's Letters, pp. 256-258. 

1 Distrahit animum librorum multitudo. Itaque, cum legere non possis, quantum ha- 
bueris, sat est habere quantum legas. Sed modo, inquis, hunc librum evolvere volo. modo 
ilium. Fastidientis stomachi est, multa degustare ; quae, ubi varia sunt et diversa, coin- 
quinant, non alunt. Probatos itaque semper lege ; et si quando ad alios divertere libuerit, 
ad priores redi.' Seneca, Ep. i. 

2 Eccles. xii. 12. 

3 Wilkins, Eccl. p. 44. Dr. Watts has remarked, — ' It is of vast advantage for im- 
provement of knowledge and saving time, for a young man to have the most proper books 
for his reading, recommended by a judicious friend.' — On the Improvement of the Mind, 
ch. iv. This and ch. v. abound with most valuable instructions upon Christian study. 
Pn fessor Franck accompanies the same advice to young students with the following ad- 
monitions. ' They should read little, but read that little well ; they should prefer those 
works, whose tendency is to lay a solid foundation, and prove them in a sedate and at- 
tentive manner ; never commencing any other book, until the subject of the former be 
perfectly understood and digested. If these monitions be neglected, they may become 
sciolists, but never men of learning ; sophists, but never truly wise ; the mind will be 
possessed with an intemperate thirst after "knowledge that puffeth up," and filled with 
unholy indifference for "the wisdom that cometh from above." Franck's Guide to the 
Reading of the Scriptures, ch. iii. 

* See quotation from Seneca, ut supra. 



52 VIEW OF THE CHRISTIAN MINISTRY I 

garded on ibis topic, which are these : First, that more depends or 
the quality of what we read, than on the quantity. 1 Secondly, 
more depends on the use, which, by reflection, conversation, and 
composition, we have made of what we read, than upon both the 
former.' 2 Mr. Fisk's remark upon Missionary qualifications ap 
plies — < More knowledge of languages should be acquired : I say, 
more knowledge of languages — rather than a knowledge of more 
languages. 1 ' 6 The accuracy of study is of far greater importance 
than its extent. ' A little study, well digested in a good, serious 
mind, will go a great way, and will lay in materials for a whole 
life.' 4 This intellectual process incorporates the subjects of thought 
with our own minds ; and thus, instead of weakening their ener- 
gies by an unnatural pressure, enlarges their capabilities of receiv- 
ing and retaining their treasures. Massillon well distinguishes the 
main requisites of this digestive habit, to be — ' love of study ; a 
desire of becoming useful to our parish ; a conviction of the neces 

1 Lectures on Systematic Theology, lect. i. Mr. Locke speaks most excellently to this 
point — ' There are fundamental truths, which lie at the bottom, the basis upon which a 
great many others rest, and in which they have their consistency. These are teeming 
truths, rich in store, with which they furnish the mind, and like the lights of heaven, 
are not only beautiful and entertaining in themselves, but give light and evidence to 
other things, that without them could not be seen or known. These, and such as these, 
are the truths we should endeavour to find out and store our minds with/ Conduct of 
the Understanding, § 43. 

2 This has always been the view of the most judicious masters of study. Dr. Watts 
again observes, — ' A well furnished library -and a capacious memory are indeed of singular 
use toward the improvement of the mind ; but if all your learning be nothing else but a 
mere amassment of what others have written, without a due penetration into its meaning, 
and without a judicious choice and determination of your own sentiments, I do not see 
what title your head has to true learning above your shelves.' On the Improvement of 
the Mind, ch. i. Thus again Mr. Locke — ' R-eading furnishes the mind only with mate- 
rials of knowledge ; it is thinking makes what we read ours. We are of the ruminating 
kind, and it is not enough to cram ourselves with a great load of collections. — There are 
indeed in some writers instances of deep thought, close and acute reasoning, and ideas 
well pursued. The light these would give would be of great use. if their reader would 
observe and imitate them — but that can be done only by our own meditation.' Conduct 
of the Understanding, § 43. Lord Bacon's directions on this matter, are replete with 
admirable wisdom: — 'Read not to contradict and refute, nor to believe and take for 
granted, nor to find talk and discourse; but to weigh and consider. Some books are to 
be tasted, others to be swallowed, and some few to be chewed and digested ; that is, some 
books are to be read only in parts ; others to be read, but not curiously ; and some few to 
be read wholly, and with diligence and attention. Some books also may be read by 
deputy and extracts of them made by others. Reading maketh a full man; conference a 
ready man : and writing an exact man : and therefore if a man write little, he had need 
have a good memory ; if he confer little, he had need of much cunning, to appear to know 
what he doth not.' Mason observes — ' that some books better deserve to be read over 
ten times, than others once, and recommends the examination of important discussions 
within the book, as a test of its solid or superficial character.' — Perhaps the periodicals of 
the present day may prove ensnaring to the studious mind. Though many of them are 
replete with valuable matter, yet from their slight and discursive character, they should 
be connected with hours of relaxation rather than with hours of study. 

3 Life of' Pliny Fisk, Missionary to Palestine; a most valuable piece of Missionary, 
and indeed of Ministerial Biography, p. 25. Mr. Fisk was one of the instances of sub- 
sequent conviction of the mistake, that industrious study is inconsistent with ardent 
pjactical religion. 

4 Burnet's Conclusion to the History of his own times. 



HABITS OF GENERAL STUDY. 53 

sity of deriving from prayer that knowledge which study does not 
afford ; of being impressed with a desire of salvation, and of apply- 
ing all the means of advancing in evangelical wisdom, to inspire 
our flock with a love of their duty, in order that they may the 
more easily be induced to practice it : in a word, a sincere desire to 
fulfil our Ministry.* 1 

It is of great moment, that the habit of study should, as far as 
possible, be maintained through life. For the most part — the 
ground work only has been laid. Let our early attainments ex- 
cite, not satisfy, our thirst for information — divert, not bound, our 
investigations. If useful habits are gained, they are probably far 
from being matured. St. Paul's instructions so often alluded to, 
were given (as we have hinted) to an elder of some years' stand- 
ing in the Church. Mr. Scott to the last combined the student 
with the Minister. 2 ' If we live only on old stores,' (as a beloved 
brother has observed) ' we shall never enlarge our knowledge. It 
is allowed, that it is not easy diligently to pursue a course of perse- 
vering study. Our families and our daily duties must not be neg- 
lected. It requires fixed plans, vigorously followed up. Our natu- 
ral indolence, and the love of society, must be broken through. 
Cecil says — • Every man, whatever be his natural disposition, who 
would urge his powers to the highest end, must be a man of soli- 
tary studies.' 3 

Yet, after all, the solidly-learned, the studious, and well-furnish- 
ed man is but the unsliapen mass, from which the Christian Min- 
ister is formed. The plastic energy — the quickening influence of 
the Almighty Spirit — is still needed to put light, life, and motion 
into the inert substance, to mould it into the Divine image, and to 
make it a " vessel of honour meet for the Master's use." Nor must 
we deny, that studious habits are attended with ensnaring tempta- 
tions. 4 The tree of knowledge may thrive, while the tree of life is 
languishing. Every enlargement of intellectual knowledge has a 
natural tendency to self-exaltation. The habit of study must be 

1 Massillon's Charges, p. 222. 

2 Scott's Life, pp. 600, 601. Mr. Richmond's advice to his son looking forward to the 
Ministry was — ' From the day that a youth on Christian principles is devoted to the 
Ministry, he ought to become a Divinity Student, and all his studies should bend to the 
one great object.' 

3 Bickersteth's Christian Hearer, pp. 243, 244. The whole chapter is replete with 
valuable thought upon Christian study. ' How few read enough to stock their minds 1 
and the mind is no widow's cruse, which fills with knowledge as fast as we empty it. 
Why should a clergyman labour less than a barrister 1 since, in spiritual things as well 
as temporal, it is " the hand of the diligent which maketh rich." Does the conscience, 
in fact, never whisper upon any topic in theology — " Art thou a master in Israel, and 
knowest not these things V ' Christian Observer, 1828, p. 420. 

4 See some valuable remarks on this subject in Bickersteth's Christian Student, ch. viii. 



54 VIEW OP THE CHRISTIAN MINISTRY '. , 

guarded, lest it should become an unsanctified indulgence ; craving 
to be fed at the expence of conscience or propriety ; employed in 
speculative enquiries, rather than in holy and practical knowledge ; 
preoccupying the time that belongs to immediate duties ; or inter- 
fering with other avocations of equal or greater moment. A sound 
judgment and a spiritual mind must be exercised, in directing these 
studies to the main end of the Ministry. Let none of them intrench 
upon these hours, that should be devoted to our study of the Bible, 
or our preparation for the pulpit. And wheresoever we find our in- 
clination too much attached to any particular human science, let 
us set a guard upon ourselves, lest it rob us of Divine studies, and 
our best improvement. A Minister should remember, that himself 
with all his studies is consecrated to the service of the sanctuary. 
Let every thing be done therefore with a view to one great end ; 
and let us pursue every part of science with a design to gain better 
qualifications thereby for our sacred work.' 1 

This section cannot be better concluded than with Quesnel's ex- 
position of the text, which has formed its basis. — ' Not to read or 
study at all is to tempt God : to do nothing but study, is to forget 
the Ministry : to study, only to glory in one's knowledge, is a 
shameful vanity : to study, in search of the means to flatter sinners, 
a deplorable prevarication : but to store one's mind with the knowl- 
edge proper to the saints by study and by prayer, and to diffuse 
that knowledge in solid instructions and practical exhortations, — 
this is to be a prudent, zealous, and laborious Minister.' 2 

1 Watts' Humble Endeavour for a Revival, pp. 17, 18. How closely did Henry Mar- 
tyn live in the spirit of this caution — ' May I be taught to remember, that all other studies 
are merely subservient to the great work of ministering holy things to immortal souls ! 
May the most holy works of the Ministry, and those which require most devotedness of 
soul, be the most dear to my heart !' Martyn's Life, p. 269. 

2 It may be important to add to this Section the course of study for proficiency in the 
Christian Ministry, pursued by one of the most profound Theologians of his or of any 
age. ' My method of study' (President Edwards informs us,) ' from my first beginning 
the work of the Ministry, has been very much by writing; applying myself in this way 
to improve every important hint ; pursuing the clue to the utmost, when anything in 
reading, meditation, or conversation has been suggested to my mind, that seemed to pre- 
mise light in any weighty point; thus penning what appeared to me my best thoughts on 
innumerable subjects for my own benefit. The longer I prosecuted my studies in this 
method, the more habitual it became, and the more pleasant and profitable I found it. 
The further I travelled in this way, the wider the field opened ; wnich has occasioned my 
laying out many things in my mind to do in this manner, (if God should spare my life,) 
which my heart hath been much set upon.' Life, Works, vol. i. pp. 79, 80. Cecil's rule 
must, however, be carefully regarded. ' Every man should ami to do one thing well. If 
he dissipates his attention on several objects, he may have excellent talents intrusted to 
him, but they will be intrusted to no good end. Concentrated on his proper object, they 
might have vast energy ; but dissipated on several, they will have none. Let other ob- 
jects be pursued indeed; but only so far as they may subserve the reader's purpose. By 
neglecting this rule, I have seen frivolity and futility written on minds of great power ; 
and by regarding it, I have seen very limited minds acting in the first rank of their pro- 
fession. I have seen a large capital and a great stock dissipated ; and I have seen a small 
capital and stock improved to great riches.' 



SPECIAL STUDY OF THE SCRIPTURES. 55 

SECTION II. 

SPECIAL STUDY OF THE SCRIPTURES. 

The connection of this section with the preceding, is peculiarly 
important. Habits of General study, however well regulated and 
perseveringly maintained, will reflect no light or spiritual appre- 
hension of the Gospel, independent of the special study of the sa- 
cred volume. Nor is it sufficient merely to combine these courses 
of study. Their connexion is not that of equality, but of the di- 
rect subserviency of General study to this specific purpose — a more 
enlightened and fruitful study of the word of God. 1 The intellec- 
tual excitement of literary or even theological study needs much 
watchfulness, lest it should deaden the freshness of our mind to the 
more spiritual study of the Scriptures. 2 We must be careful also, 
that our studies draw us to the Bible, and that we draw our studies 
to the Bible ; instead of merely drawing the Bible to our studies, 
in which case they will be worse than unprofitable. ' When com- 
mencing the study of Divine truth, amid all the jarring opinions 
of human authors, it is of inexpressible moment to begin with study- 
ing the pure word of God, and to go regularly through the whole 
of that word before we prepossess our minds with human opinions. 
While continuing the study of Divine truth, it is also of vast 
moment to keep up the daily reading of considerable portions of the 
pure word of God, and so to keep Scriptural truth (as it has been 
observed) continually revolving in the mind. It will be the only 

1 ' I wish him,' — said Mr. Richmond respecting his son — ' to be diligent in his studies ; 
but the Bible is the proper library for a young man entering into the Church.' Life, p. 
602. ' I read other books,' (P. Henry would say,) that I may be the better able to un- 
derstand the Scripture.' Again — ' Prefer having eyes to read the Scripture, and be blind 
to every thing else, rather than to read every thing else and neglect the Bible.' Life, p. 
24. 206. ' Study close,' (said his excellent son, addressing young Ministers) ' study close : 
especially make the Bible your study. There is no knowledge, which I am more desirous 
to increase in, than that. Men get wisdom by books ; but wisdom towards God is to 
be gotten out of God's book ; and that by digging. Most men do but walk over the sur- 
face of it, and pick up here and there a flower. Few dig into it. Read over other books 
to help you to understand that book. Fetch your prayers and sermons from thence. The 
volume of inspiration is a full fountain, ever overflowing, and hath always something 
new.' Life, p. 293. ' Scripturarum ea est profundior altitudo, quae nunquam exhauritur; 
ea impervia difhcultas, quae, utcunque indies indagatur, nunquam tamen plene eruitur; ea 
perennis efficacia, quae multitoties repetita, de novo semper operatur in cordibus fidelium. 
Nee id quisquam miretur, cum infinitus sit spiritus, qui in iis loquitur, his prse aliis adest, 
et per has suam prsscipuii exserit tvepyiav? Bowles, lib. i. c. 18. 

2 Martyn appears to have been most tenderly susceptible upon this point. ' So deep 
was his veneration for the word of God, that, when a suspicion arose in his mind, that 
any other book he might be studying, was about to gain an undue influence on his affec- 
tions, he instantly laid it aside ; nor would he resume it, till he had felt and realized the 
paramoun'' excellence of the divine oracles. He could not rest satisfied, till all those less- 
er lights, that were beginning to dazzle him, had disappeared before the effulgence of the 
Scriptures.' Life, p. 59. 

8 



56 VIEW OF THE CHRISTIAN MINISTRY I 

effectual preservative against the taint and deterioration, which 
the mind might otherwise receive from reading human authors.' 1 

The Bible then must be, in a true Protestant sense, the Liber 
Sacerdotalis. l The chief and top of the knowledge of the Coun- 
try Parson consists in the Book of Books — the storehouse and mag- 
azine of life and comfort — the Holy Scripture.'' 2 As no one can 
pretend to be a Christian without a competent acquaintance with 
it ; so no one can be qualified for the sacred office without such an 
accurate and spiritual insight into its contents, as shall prove him 
to be, like Ezra, " a ready scribe in the law," — not only " a faithful 
man," but "able to teach others also." 3 ' It is of the Gospel,' (Arch- 
bishop Seeker reminded his clergy) ' that you are Ministers ; all 
other learning will leave you essentially unqualified ; and this alone, 
(the doctrine and precepts of the Gospel,) comprehends every thing 
that is necessary.' With this end he recommends a diligent peru- 
sal of the Holy Scriptures. 4 Indeed, if the Bible be the fountain of 
light and truth, it is impossible to distinguish light from darkness, 
or truth from error in human writings, without an enlightened and 
enlarged apprehension of the word of God. By this touchstone we 
must " prove all things," so as to "hold fast that which is good." 5 

But we want a study — a searching into the Scriptures- — the pa- 
tient investigating spirit of the miner, digging into hidden treasure. 6 

1 Bickersteth's Christian Hearer, p. 232. . The following remarks of a valuable Puritan 
writer are well worthy attention — 'When scholars furnish themselves with stores of 
other writers, besides the Scriptures, draw the Scriptures to the authors whom they most 
affect, and not their authors to the Scriptures, their divinity proves but humanity, and 
their Ministry speaks to the brain, but not to the conscience, of the hearer. But he that 
digs all the treasures of his knowledge and the ground of religion out of the Scripture, 
and makes use of other authors, not for ostentation of himself, nor for the ground of his 
faith, nor for the principal ornament of his Ministry, but for the better searching out of 
the deep wisdom of the Scriptures, such an one believes what he teaches, not by an hu- 
man credulity from his author, but by a divine faith from the word ; and because he be- 
lieves, therefore he speaks ; and speaking from faith in his own heart, he speaks much 
more powerfully to the begetting and strengthening of faith in the hearer.' Hildersham's 
Address prefixed to his Exposition of John iv. 

2 Herbert's Parson, chap. iv. ' A book,' (as Isaac Walton remarks in his characteristic 
style) ' so full of plain, prudent, and useful rules, that the Country Parson that can spare 
twelve pence, and yet wants it, is scarcely excusable; because it will both direct him what 
he ought to do, and convince him for not having done it.' 

3 Ezra vii. 6. 2 Tim. ii. 2. ' The capital error' (as Burnet observes in the conclusion 
to the History of his own times) ' in men's preparing themselves for that sacred function 
is, that they read divinity more in other books than in the Scriptures.' It is needless to 
allude to the great advantage resulting from the knowledge of the original languages of 
Scripture, and to the powerful motives that urge us to the study of them. Apart from 
the interest of this study — it is most desirable amidst the conflicting opinions of commen- 
tators to arrive at an intelligent and satisfactory judgment from our own resources. 

4 Seeker's Charges, p. 267. 

5 1 Thess. v. 21. ' I find,' (said President Edwards,) 'it would be very much to my 
advantage to be thoroughly acquainted with the Scriptures. When I am reading doc- 
trinal books, or books of controversy, I can proceed with abundantly more confidence, 
and can see upon what foundation I stand.' Life, Works, vol. i. p. "24. 

6 Prov. ii. 4. John v. 39. See Matthew Henry's Counsel ut supra, and compare the 
account of Zwingle's diligent study of the Scriptures in Scott's Continuation of Milner, 



SPECIAL STUDY OF THE SCRIPTURES. 57 

Some with good intentions and competent capacities, are in danger 
of becoming crude and inexperienced throughout their course, by sub- 
stituting warm impressions of Scripture for that close study of its 
sacred contents, which can alone form a solid and efficient Minis- 
try. ' In general,' (Mr. Scott remarks) ' I have found it advanta- 
geous sometimes to read the Scriptures with such exactness, as to 
weigh every expression, and the connexion, as if I were about to 
preach upon every verse ; and then to apply the result to my own 
case, character, experience, and conduct, as if it had been directly 
addressed to me — in short — to make the passages into a kind of 
sermon, as if about to preach to others, and then to turn the whole 
application on myself, as far as suited to my case. At other times 
I have read a passage more generally, and then selected two or 
three of the most important observations from it, and endeavoured 
to employ my mind in meditation on them, and consider how they 
bore on the state of my heart, or on my past life, or on those things 
which I heard or observed, in the world or the Church, and to com- 
pare them with the variety of sentiments, experiences, conducts, or 
prominent characters, with which we become gradually more and 
more acquainted.' 1 It is most important also, that our research 
should compass, as far as possible, the whole extent of the mine. 
The wise scattering of the truth over the whole surface of Scrip- 
ture is far more adapted to the ends of instruction, than would have 
been a compression of its component parts within their several de- 
partments. None of us probably are wholly free from undue par- 
tialities ; and, had our favourite doctrines been concentrated in par- 
ticular divisions of the volume, an exclusive or disproportioned at- 
tention to those parts would have contracted our views of the whole 
system. The present disposition of truth, however, compels us to 
study the entire volume ; and thus, by considering the whole mind 
of God, our views are extended to the length and breadth of the 
land, while we insensibly imbibe more of the enlarged spirit of the 
Divine revelation. 

Perhaps the Pentateuch, the Prophecies, and the Epistles, may 
be marked out as the peculiar subjects of study. On the Penta- 
teuch — Dean Graves's Lectures may be referred to for much valu- 
able criticism and information, equally illustrative of the wisdom 
and of the difficulties of the Mosaic code. Faber's Horse Mosaicae 
opens a diversified, instructive, and Christian view of this sacred 

Vol. ii. Part ii. Upon the whole subject of this section the writer begs to recommend a 
most valuable volume — ' Remarks on Clerical Education.' By the Rev. Henry Raikes, 
Chancellor of the Diocese of Chester. 
i Life, p. 328, 329. 

8 



58 VIEW OF THE CHRISTIAN MINISTRY : 

field. On the Prophecies — Mede stands foremost as the Prince 
among the Interpreters of this mysterious revelation. Bishop New- 
ton's Dissertations also are full of important illustration respecting 
fulfilled Prophecy. Davison's Lectures lay open the scope with 
much solid, serious, and original contemplation. After all that has 
been written in the present day upon unfulfilled prophecy, upon 
different principles of interpretation, (and not always with suitable 
humility, forbearance, and patience,) a dark cloud still hangs over 
the development of the prospects of the Church. Faber's " Sacred 
Calendar of Prophecy," must however be deemed on all sides 
worthy of an attentive perusal, though serious doubts will be enter- 
tained on particular parts of his system. Mr. Bickersteth's " Prac- 
tical Guide to the Prophecies," though it throws out some uncertain 
views, is fraught with glowing Scriptural motives and valuable 
information. Comparison of the different chains of prophecy in the 
sacred volume in a simple, dependent, investigating spirit opens a 
most interesting and profitable course of study, to which indeed the 
signs of the present times imperiously call us. The Epistles, in 
some respects, may be considered the most important portion of 
Scripture to the Minister, in order to obtain a connected and com- 
prehensive system. Perhaps Scott's Commentary — with as large 
a selection of his references as may be, practicable — may be re- 
garded upon the whole as the. best source of solid and spiritual 
instruction upon the grand subjects discussed by the different in- 
spired writers. 

Our obligation to " keep back nothing that is profitable" 1 to the 
people, sufficiently marks the importance of this research. Adults 
must be fed as well as babes. Those that have successfully exer- 
cised the diligence of faith, must not be hindered in their advance 
to higher attainments by being bound up in the same line and 
measure with others, who from the neglect of the same advantages 
have come short. The main design of the Ministry is to carry our 
people fonvard — to " present every man perfect in Christ Jesus." 2 
The reverent exposition, therefore, of " the deep things of God," is 
included in our commission, and demands a deep and accurate 
study of the sacred volume. Difficulties indeed will remain to the 
end ; most profitably exercising our subjection to the authority of 
Scripture, and our habitual dependence upon Divine teaching. 3 

i Acts xx. 20. 2 Comp. Eph. iv. 12. Col. i. 28. 

3 Profesor Francks's Guide to the Reading of the Scriptures gives most admirable rules 
for the intelligent, devotional, and practical study of the Scriptures. Mr. Home's Intro- 
duction also furnishes a valuable digest of thoughtful matter. Vol. ii. Part ii. Mr. Dod- 
well judiciously recommends to make the Bible the common-place book for all our other 
studies. (Letters of Advice, p. 235.) Philip Henry in his preparatory Ministerial study 



SPECIAL STUDY OF THE SCRIPTURES. 59 

Indeed, this spirit of humble submission to the word, is the requisite 
preparation for admittance in every part of this heavenly treasure ; 
where the lowest possessor of this Christian spirit will not fail to 
realize a most valuable blessing. 

In speaking of Commentaries — the value of Scott's Commen- 
tary, as exhibiting a matured knowledge of Scripture, sound prin- 
ciples of interpretation, and a body of solid practical instruction — 
is generally acknowledged. Henry's Commentary (though inferior 
to Scott in luminous view of doctrine) may be said to excel him in 
simplicity of style and fertility of illustration. Yet for that exe- 
getical and critical explanation necessary for the elucidation of 
Scriptural difficulties, we must go to Calvin's Commentaries — 
Poole's Synopsis — or Patrick, Lowth, and Whitby in a lower and 
(as respects Whitby,) an unscriptural standard of theology. 

It is, however, most important to remember, that the service or 
disservice of commentaries wholly depends upon the place which 
they occupy in the system of study. Let them not be discarded as 
utterly useless ; for many of them comprise the labours of men, 
who had a far deeper insight into the word of God than those who 
despise them are generally likely to attain. But let them not be 
placed before the word, nor be consulted (habitually at least), until 
the mind has been well stored with the study of God's own book. 
Professor Campbell speaks most admirably upon this point — 'I 
would not have you at first' (says he) ' recur to any of them. Do 
not mistake me as though I meant to signify, that there is no good 
to be had from commentaries. I am far from judging thus of the 
commentaries in general, any more than of systems. But neither 
are proper for the beginner, whose object it is impartially to search 
out the mind of the Spirit, and not to imbibe the scheme of any 
dogmatist. Almost every commentator has his favourite system, 
which occupies his imagination, biases his understanding, and 
more or less tinges all his comments. The only assistances which 
I would recommend, are those, in which there can be no tendency 
to warp your judgment. It is the serious and frequent reading of 
the Divine oracles, accompanied with fervent prayer ; it is the com- 
paring Scripture with Scripture ; it is the diligent study of the 
languages in which they are written ; it is the knowledge of those 
histories and antiquities, to which they allude. These indeed will 
not tell you what you are to judge of every passage : and so much 

used an interleaved Bible for short notes upon Scripture — a plan, which he recommended 
to his young men ; adding, that such expositions and observations are more happy and 
considerable sometimes than those that are found in the professed commentators. ' I 
profess' (he would say) ' to teach no other learning but Scripture learning.' Life, p. 206. 



60 VIEW OF THE CHRISTIAN MINISTRY : 

the better. — God has given you judgment, and requires you to 
exercise it. " And why even of yourselves judge ye not what is 
right ?" ' In answer to the question — ' when it is proper to recur 
to systems and commentators' — the Professor replies — ' after you 
have acquired such an insight into the spirit and sentiments of 
sacred writ, that you are capable of forming some judgment of the 
conformity or contrariety of the doctrine of these authors to that 
infallible standard. With the examination of such human compo- 
sitions, the studies of the theologian ought in my judgment to 
be concluded, and not begun" 1 This appears to be the only 
profitable and safe use of commentaries. We thus avail ourselves 
freely of all the store of wisdom within our reach : while at the 
same time our " faith does not stand in the wisdom of men, but in 
the power of God." 2 

To illustrate the importance of this principle — Suppose a Theo- 
logical student of ardent mind, but with uninformed or unfixed 
biblical principles, to sit down to Poole's invaluable Synopsis, or 
even to make it a book of frequent reference ; this digest of Critici 
Sacri would soon prove to him a Sylva Critica. He would find 
opinions successively overthrown, which had passed before him with 
more or less conviction. Or — more frequently, two conflicting sets 
of opinion would demand his attention, while — having no umpire 
to decide between them — his judgment (if indeed he were able to 
form any under such circumstances) would be formed with hesita- 
tion, or taken up with haste or partiality, rather than as the re- 
sult of deliberate and enlightened conviction. Or suppose him to 
have heard much commendation of Mr. Scott's Commentary, or 
his general views of Theology. He knows them to have given an 
influential tone to the religion of his day. He reads them with 
avidity ; he receives them as the standard of orthodoxy, and feels 
himself impregnably entrenched in the strong positions of Divine 
truth. But he may hear Mr. Scott's principles controverted with 

1 Campbell on Systematic Theology, Lecture ii. This was Dr. Doddridge's Plan from 
the commencement of his studies. Orton's Life: Chap. i. Bishop Spratt mentions the 
instance of a Bishop in the troublous times, confined nearly twenty years in the Tower, 
plundered of his library, and applying himself to the exclusive study of the Scriptures, as 
the faithful companion of his solitude, and solace of his afflictions. ' But what was very 
remarkable, (observes the Bishop in giving this history) ' and for which I am bold to 
produce him as an instance worthy your imitation — I know he was often heard to pro- 
fess solemnly, that in all his former studies, and various readings and observations, he had 
never met with a more useful guide, or a surer interpreter to direct his paths in the dark 
places of the lively oracles, to give information to his understanding in the obscure pas- 
sages, or satisfaction to his conscience in the experimental truths of them, than when he 
was thus driven by necessity to the assiduous contemplaton of the Scripture alone, and 
to weigh it by itself, as it were, in the balance of the sanctuary.' — Charge to the Diocese 
of Rochester — Clergyman's Instructor, pp. 265, 266. 

2 1 Cor. ii. 5. 



SPECIAL STUDY OF THE SCRIPTURES. 61 

considerable force and subtlety of argument, and apparently upon 
an equal basis of Scriptural authority. Now, if bis mind has not 
been exercised in the field of Holy Writ, he will be incompetent to 
bring the opposing dogmas to an infallible standard, by comparing 
them respectively with the analogy of faith : and therefore (though 
from partiality, respect, or hesitating conviction he may still main- 
tain his ground) his basis of truth — not having been fixed upon 
the sole and immoveable rock of the Bible— will be materially 
shaken. His standard (if he should be " a standard-bearer") will 
be lifted up with a feeble and trembling hand ; and the indecisive 
character of his ministerial system will preclude any sanguine pros- 
pect of efficiency. 1 

We may trace many of the differences subsisting in the Church, 
to a feeble, uninfluential recognition of the supreme authority of 
Scripture. Different tracts are taken at the commencement of the 
inquiry — s What is truth V The mind is controuled by the bias of 
some human system. And thus the unity of truth is destroyed : 
and the clear and heavenly light of scriptural revelation is darkened 
by the prejudices of men, conflicting with each other, instead of 
bowing implicitly to the obedience of faith. In fact, from the con- 
stitution of the human mind, genuine independence is a matter of 
extreme difficulty and of rare occurrence. Attachment to some 
particular s}^stem is a spiritual self-indulgence, which too often 
guides our Scriptural reading, and gives an individual character to 
it, rather than receives a complexion from it. 

The book of God is indeed the living voice of the Spirit. To be 

1 The principle of this course of biblical reading is excellently illustrated by the habit 
of the venerable writer just referred to — : Having perhaps heard or read the opinions of 
different men on any disputed subject, I have, in my daily reading of the Scriptures, con- 
stantly kept those opinions in view, that I might at length form my judgment on which 
side truth lay. In doing this, I have always aimed to keep my mind from the two ex- 
tremes — on the one hand, of giving up my own opinion, from a kind of false humihty, 
and deference for men, without being previously convinced that I had been mistaken ; and, 
on the other hand, of assuming my opinion to be truth, so as to exclude light, especially if 
it came from an enemy, or a person not entitled to much deference. So that I have always 
aimed to be open to conviction ; to bring every man's probable opinion to the touchstone, 
and to give it a fair trial, if not tried before ; but not to receive it, without plainly per- 
ceiving its agreement with the Scripture ; and at the same time to aim, that my heart 
might be suitably affected with the conclusions of my understanding — in which I have 
principally failed.' Scott's Life, pp. 329, 330, and some valuable remarks of his son in 
enforcing this peculiar feature of his father's example, pp. 667, 668. 

Upon the same principles Archbishop Usher gave the following wise instructions to 
young Ministers : 

' 1. Read and study the Scriptures carefully, wherein is the best learning, and only 
infallible truth. They can furnish you with the best materials for your sermons ; the only 
t-ules of faith and practice ; the most powerful motives to persuade and convince the con- 
science; and the strongest arguments to confute all errors, heresies, and schisms. 

'2. Take, not hastily up with other men's opinions without due trial; nor vent your own 
conceits ; but compare them first with the analogy of faith, and rules of holiness, recorded in 
the Scriptures, which are the proper tests of all opinions and doctrines: Life of Usher, by 
his Chaplain, Dr. Parr, prefixed to his valuable Collection of Letters, p. 87. 



62 



VIEW OF THE CHRISTIAN MINISTRY : 



intent therefore upon the study of it, must result in a clear appre- 
hension of the mind of God. Hence the maxim — l Bonus textua- 
rius, bonus Theologus? Most beautifully does Witsius set out 
the value of this primary Ministerial qualification — " mighty in the 
Scriptures." c Let the Theologian ascend from the lower school of 
natural study, to the higher department of Scripture, and, sitting 
at the feet of God as his teacher, learn from his mouth the hidden 
mysteries of salvation, which " eye hath not seen, nor ear heard ; 
which none of the princes of this world knew;" which the most ac- 
curate reason cannot search out ; which the heavenly chorus of an- 
gels, though always beholding the face of God, "desire to look into." 
In the hidden book of Scripture, and no where else, are opened the 
secrets of the more sacred wisdom. Whatever is not drawn from 
them — whatever is not built upon them — whatever does not most 
exactly accord with them — however it may recommend itself by 
the appearance of the most sublime wisdom, or rest upon ancient 
tradition, consent of learned men, or the weight of plausible argu- 
ment — is vain, futile, and, in short, a very lie. " To the law and 
to the testimony. If any one speak not according to this word, it is 
because there is no light in them." Let the Theologian delight in 
these sacred oracles : let him exercise himself in them day and 
night; let him meditate on them; let him live in them; let him 
derive all his wisdom from them ; let him compare all his thoughts 
with them ; let him embrace nothing in religion which he does not 
find here. Let him not bind his faith to a man — not to a Prophet 
— not to an Apostle — not even to an Angel himself, as if the dic- 
tum of either man or angel were to be the rule of faith. Let his 
whole ground of faith be in God alone. For it is a Divine, not a 
human faith, which we learn and teach ; so pure that it can rest 
upon no ground but the authority of God, who is never false, and 
never can deceive. The attentive study of the Scriptures has a 
sort of constraining power. It fills the mind with the most splen- 
did form of heavenly truth, which it teaches with purity, solidity, 
certaintjr, and without the least mixture of error. It soothes the 
mind with an inexpressible sweetness ; it satisfies the sacred hun- 
ger and thirst for knowledge with flowing rivers of honey and but- 
ter ; it penetrates into the innermost heart with irresistible influ- 
ence ; it imprints its own testimony so firmly upon the mind, that 
the believing soul rests upon it with the same security, as if it had 
been carried up into the third heaven, and heard it from God's own 
mouth ; it touches all the affections, and breathes the sweetest 
fragrance of holiness upon the pious reader, even though he may not 



HABITS OF SPECIAL PRAYER. 63 

perhaps comprehend the full extent of his reading. We can scarcely 
say, how strongly we are opposed to that preposterous method of 
study, which, alas ! too much prevails among us — of forming our 
views of Divine things from human writings, and afterwards sup- 
porting them by Scripture authorities, the result either of our own 
inquiry, or adduced by others too rashly, and without further ex- 
amination or bearing upon the subject ; when we ought to draw 
our views of Divine truths immediately from the Scriptures them- 
selves, and to make no other use of human writings, than as indi- 
ces marking those places in the chief points of Theology, from which 
we may be instructed in the mind of the Lord.' This exquisite 
Master of Theology proceeds in the same strain to remark the im- 
portance of the Student giving himself up to the inward teaching 
of the Holy Spirit, as the only mean of obtaining a spiritual and 
saving acquaintance with the rule of faith ; l it being needful that 
he that is a disciple of Scripture should also be a disciple of the 
Spirit.' But the whole Oration De Vero Theologo, and its accom- 
paniment, De Modesto Theologo, are so intrinsically valuable for 
the elegance of their Latinity, the beauty of their thoughts, and 
most of all for the heavenly unction that breathes throughout the 
compositions, that nothing further seems needed, than to commend 
them to the earnest consideration of the Ministerial Student. 1 

The serious exhortation of our Ordination Service — referring 
generally to study, and specifically to the study of the Scriptures, 
will fitly sum up this section in connection with the preceding — 
{ You will apply yourselves wholly to this one thing, and draw all 
your cares and studies this way ; continually praying to God the 
Father by the mediation of our only Saviour Jesus Christ, for the 
heavenly assistance of the Holy Ghost ; that by daily weighing 
of the Scriptures, you may wax riper and stronger in your Min- 
istry.' 

SECTION III. 

EABITS OF SPECIAL PRAYER. 

Luther long since has said — ' Prayer, meditation, and tempta- 
tion, make a Minister.' No one will hesitate to admit the im- 
portance of the first of these qualifications, who has ever realized 
the weight of Ministerial responsibility, who has been led to know 

1 See Witsii Misc. Sacra, vol. ii. Compare also similar thoughts, expressed with the 
same spiritual holiness, in Vitringa Typus Doctr. Prophet, pp. 106-108. Some valuable 
quotations are given from the Fathers in Du Pin's Method of Studying Divinity, chap. 



64 VIEW OF THE CHRISTIAN MINISTRY : 

that his " sufficiency is of God," and that prayer is the appointed 
channel of heavenly communications. The student's conscious 
need of wisdom, humility and faith, to ascertain the pure simplicity 
of his purpose, his necessary qualifications, and his Divine call to 
the holy office — will bring him a daily suppliant to the throne 
of grace. In his General Studies, abstracted from this spirit of 
prayer, he will find a dryness — a want of power to draw his re- 
sources to this one centre of the Ministry — or perhaps a diversion 
from the main object into some track of self-indulgence. 1 And 
even in this special duty of the Scriptures he will feel himself, (as 
Witsius says) ' like a blind man contemplating the heavens,' — or 
as when the world in its original confusion " was without form and 
void, and darkness was upon the face of the deep." God must 
speak to his heart — " Let there be light ;" and " for this he will be 
inquired of to do it unto him." 

WicklifT's judgment of the main qualification of an expositor of 
Scripture is equally striking and accurate. He should be a man 
of prayer — he needs the internal instruction of the primary 
Teacher. 2 Dr. Owen observes with his usual impressiveness — 
' For a man solemnly to undertake the interpretation of any por- 
tion of Scripture without invocation of God, to be taught and 
instructed by his Spirit, is a high provocation of him ; nor shall I 
expect the discovery of truth from any one, who thus proudly en- 
gages in a work so much above his ability. But this is the sheet 
anchor of a faithful expositor in all difficulties ; nor can he without 
this be satisfied, that he hath attained the mind of the Spirit in 
any Divine revelation. When all other helps fail, as they fre- 
quently do, this will afford him the best relief. The labours of 
former expositors are of excellent use : but they are far from hav- 
ing discovered the depth of this vein of wisdom ; nor will the best 
of our endeavours prescribe limits to our successors ; and the rea- 
son why the generality go in the same track, except in some 
excursions of curiosity, is — not giving themselves up to the conduct 
of the Holy Spirit in the diligent performance of their duty.' 3 

1 The Life of Dr. Andrew Willet furnishes us with an important and encouraging 
hint — ' As he applied his heart to know, and to search, and to seek out wisdom, and to 
that end, according to that Apostolical direction, "gave attendance to reading:" so like- 
wise he followed that godly advice of Cyprian to Donatus, Epist. lib. ii. Epist. 2, to 
mingle frequent prayer with diligent reading: ' Sometimes,' (he saith,) 'speak to God — 
and sometimes let God speak to thee;' and he professed to his friends how much he had 
thereby improved his talent? 

2 Milner's Church Hist., iv. 134. 

3 See his work on the Spirit. Mr. Scott bears the same testimony — Speaking of his 
Scriptural studies remarks — ' A spirit of continual prayer, mixed with reading, has been 
my practical help in all these things.' Life, p. 330. Quesnel, speaking of the importance 
of the study of the Scriptures to the Christian Minister, adds — ' He must learn them 



HABITS OF SPECIAL PRAYER. 65 

Let the probationer then seriously calculate the cost of the work. 
Many are the painful exercises of faith and patience superadded 
to the daily difficulties of the Christian life. Need we therefore 
remind him, what an awakening call there is for prayer, for addi- 
tional supplies of heavenly influence — that his knowledge may 
grow " unto all the riches of the full assurance of understanding" 
— that his heart may be constrained to a cheerful and ready obe- 
dience — that all his powers may be consecrated to this sole object 
— and that the whole work of preparation may be sealed by an 
abundant blessing ? George Herbert justly remarks of l some in 
a preparatory way,' that their c aim and labour must be, not only 
to get knowledge, but to subdue and mortify all lusts and affections, 
and not to think, that, when they have read the fathers or school- 
men, a Minister is made, and the thing done. The greatest and 
hardest preparation is within.'' 1 And indeed hie labor — hoc opus 
est. To bring the heart to the work, and to keep it there — to ex- 
change the indulgence of ease for labour and self-denial, the es- 
teem of the world for the reproach of Christ and of his cross — to 
endure the prospect of successive disappointment and discourage- 
ment — this it is that raises within the " evil spirit" of despondency : 
"which kind can come forth by nothing but by prayer and 
fasting." 2 

The first Ministers of the Gospel were prepared for their work 
(unconsciously indeed to themselves) by their Master's retirement 
for the continuance of a whole night of prayer to God. 3 With the 
same holy preparation the first Missionaries to the Gentiles were 
sent forth; 4 and thus — instead of "returning (like the nobles of 
Judah) with their vessels empty, ashamed and confounded, and 
covering their heads" 6 — they gladdened the hearts of their brethren 
with tidings of the great things " that God had done with them." 6 
Indeed an entrance upon this great work without the spirit of 
prayer, would be to " go a" most fearful " warfare at our own 
charges." The kingdom of Satan would have little to apprehend 
from an attack of literature, or from any systematic mechanism of 
external forms. The outworks might be stormed, but the citadel 
would remain impregnable. " The prey" will never be " taken 
from the mighty, nor the lawful captures delivered," by any other 

otherwise than by study. The unction of the Spirit is a great master in this science: and 
it is by prayer that we become his scholars. Much prayer and little study advance the 
work of God, more than abundance of study without prayer.' On John vii. 17. ' Januas 
Scripturarem custodit Spiritus Sanctus: non datur aditus, nisi propria? caecitatis conscius, 
hujus opem imploraris.' Bowles, Lib. i. c. 18. 

i Country Parson, chap. ii. 2 Mark ix. 29. 3 Luke vi. 12 — 16. 

4 Acts xiii. 2, 3. 5 Jeremiah xiv. 3. 6 Acts xiv. 27 ; xv. 3, 4. 

9 



66 VIEW OF THE CHRISTIAN MINISTRY! 

power than the Ministry of the Gospel clothed with Almighty ener- 
gy. 1 By this means the first attack was made by the servants of 
Christ, waiting in earnest prayer for the fulfilment of the faithful 
promises. 2 The Christian Ministry is a work of faith ; and, that 
it may be a work of faith, it must be a work of prayer. Prayer 
obtains faith, while faith in its reaction quickens to increasing ear- 
nestness of prayer. Thus spiritual, enlightened, and encouraging 
views of the Ministry flow from the habit of diligent waiting on 
God. We may therefore safely conclude with Bernard, — ' Utilis 
lectio, — utilis eruditio — sed magis necessaria unctio, quippe quae 
docet de omnibus.' 

If then the candidate for the sacred office should never bow his 
knee, without making the momentous work before him a subject 
of large supplication, he will do well. But if he should add to his 
customary times of prayer seasons of retirement, consecrated to the 
sole purpose of contemplating the work, and separating himself to 
its service, he will do better. A man of special prayer will be a 
man of special faith : and faith enables " the worm to thresh the 
mountains," and, in holy triumph, to cast them down before him 
— "Who art thou, O great mountain? before Zerubbabel thou 
shalt become a plain." 3 



SECTION IV. 

EMPLOYMENT IN THE CURE OF SOULS. 

" Exercise thyself unto godliness" 4 — was one of the wise rules 
of the Apostle to his beloved son, for the course of his Ministry ; a 
rule, which bears with most important application to the noviciate. 
Its connexion with the rule of study in the succeeding context is 
worthy of remark. " Giving attendance to reading," without active 
energy, would form a most incomplete and inefficient ministry. 
The want of exercise is as hurtful to the spiritual as to the bodily 
system ; nor will " reading" communicate any benefit, except its 
results are operative in Christian activity. Equally important is 
the combination with prayer. In fact, study, prayer, and exercise, 
may be said to form the minister. Study stores the mind, prayer 
infuses a divine influence, exercise carries out the resources into 
effective agency. 

The Apostle insisted upon a period of probation, even for the 

i Comp. John xii. 32. 1 Cor. i. 21—24. 2 Acts i. 8, 14, with ii. 1. 



1 



3 Isaiah xli. 14, 15. Zech. iv. 7. 4 1 Tim. iv. 7. 



EMPLOYMENT IN THE CURE OP SOULS. 67 

lowest department of the ministry ; adverting to natural gifts and 
Spiritual qualifications, as well as personal consistency. 1 Now, 
though no man taketh this honour unto himself, until he be sol- 
emnly called to it by the Church ; yet there is much subordinate 
occupation in the cure of souls, that may legitimately employ the 
natural capacities of the young probationer, increase his store of 
experience, and impart considerable benefit to the Church, and re- 
ciprocal advantage to himself. From the superintendence of a 
Sunday-school many have drawn most valuable lessons of practical 
utility in the future exercise, and during the whole course, of their 
Ministry. The instruction of the poor (whether in the way of 
casual intercourse, or with more or less of system) may be conduct- 
ed with humility, perseverance, and love, without infringement on 
the holy function ; and perhaps with more preparation for future 
usefulness, than could have been gathered from many months of 
contemplative study. An insight into the real condition of the fu- 
ture subjects of the parochial Ministration, and the acquaintance 
with their modes of expression, their peculiar difficulties and temp- 
tations, the causes of their ignorance, the wisest and most success- 
ful avenues of approach to them — this is knowledge, in which it 
would be well to be initiated, before the solemn obligation is under- 
taken ; and the defect of w T hich gives a general and therefore un- 
impressive character to the early ministrations of many excellent 
pastors. The best sermons composed in the study, must, under 
such circumstances, necessarily fail in adaptation to the wants and 
circumstances of their people ; as exhibiting a want of sympathy in 
their distresses — a want of consideration of their ignorance — a want 
of accuracy in drawing the lines of character, and consequently in 
directing our " doctrine, reproof, correction, and instruction in right- 
eousness" to the precise cases of just application. The visitation 
of the sick also, in the exercise of Christian sympathy, is of the 
highest importance to the probationer for the Ministry. Lessons 
are learned here, that could never be learned in the study. There 
the importance of the Gospel may be described or contemplated — 
here it is realized. There recollections may be digested with se- 
riousness and accuracy of the vanity of the world, the nearness and 
prospects of eternity, the danger of delay, the blessedness of prepa- 
ration, the deceitfulness of the heart, the power of Satan, the grace 
and love of the Saviour ; here the scenes are before the eye. Oh ! 
how much " better is it to go to the house of mourning than to the 
house of feasting !" 2 How important is the observant study of the 
1 1 Tim. iii. 10, with Acts vi. 3. i Eccles. vii. 2. 



68 VIEW OF THE CHRISTIAN MINISTRY: 

sick chamber ! How responsible is a frequent attendance upon it ! 
How fruitful are the instructions connected with it ! How varied 
and direct their bearing upon every department of public and pri- 
vate Ministration ! Many have been trained for important useful- 
ness in the Church by frequent, and, in many instances, painful 
attendance, upon this school of instruction. 1 

The Ministry is not (like some branches of natural science,) a 
work of contemplation, but of active, anxious, devoted, employment, 
The spirit, business, and delight of doing good must therefore form 
an essential part of Preparation for the work. It would be well in- 
deed, if the disciple of the Ministry was never obliged to say — ' per- 
didi diem.' It would probably be wise to act as much as possible 
upon system grounded upon a deep sense of personal neglect, 
strengthened by incessant prayer, and maintained by a course of 
persevering effort. Let him begin with his own family. Let him 
place their individual cases before him for distinct consideration 
and prayer; then pass on to neighbours, friends, societies, with 
which he may be more or less connected, and with all of whom his 
connection is most responsible. The diligent cultivation of the 
most contracted sphere will furnish abundant employ for his exer- 
tions. There are neighbours to be instructed — the sick to be visited 
— the young to be won over to the ways of God. Opportunities 
daily press before him, which are as " the price in the hands of a 
fool that hath no heart" to improve them : but which to him are 
treasures of inestimable price, and talents of most solemn account. 
The circle of influence, and the field of opportunity, will probably 
extend in proportion to the pains bestowed upon them ; while, even 
within the smallest limits, there will be sufficient exercise of faith, 
prayer, and labour to serve the great purpose of Ministerial prepa- 
ration ; and " he that is faithful in that which is least, will be 
faithful also in much." 2 

The present subject suggests the remark, that a very rapid 
transition from the studies of the University to the services of the 
Sanctuary, does not appear desirable. At least, where these studies 
have been vigorously pursued, surely some interval of active (not 
monastic) retirement is needed to divert the mind from its former 

1 'One of the best universities, and one far too much unvisited,is the retired apartment 
of suffering poverty, the cottage or the garret of the afflicted ; and one of the best lectures 
in divinity, and most fruitful of Christian conferences, is conversation on the things of 
God with those " poor of this world," whom " God hath chosen rich in faith." Many a 
Minister has there first learned the lesson of saving knowledge for his own soul, and 
thence has carried the best lessons, which he could give to his people.' Bicker stetti a 
Christian Student, p. 37. 

2 Luke xvi. 10. 



EMPLOYMENT IN THE CURE OP SOULS. 69 

course into a more observant and consecrated habit of action. The 
schools of Plato and Newton discipline the mind into most useful 
Ministerial habits, and furnish many lessons of instruction ; but 
their general influence is far too remote for immediate practical 
purposes. They supply no direct materials, whether of observa- 
tion or of experience, for the rudiments of the Ministry. A prepar- 
atory course of probation upon a spiritual system, would be a most 
valuable appendage to our National Establishment. In defect of 
this advantage, an interval of inspection or initiation into the rou- 
tine of the work under the superintendence of a judicious Pastor, 
might prove a commencing era of Ministerial fruitfulness. The 
opportunities of learning would form the best preparation for teach- 
ing. Converse with experienced and exercised Christians would 
offer many advantages. 1 The habit of religious conversation would 
contribute, even more than private study, to the enlargement of 
the mind ; and much would be acquired in this field of observa- 
tion and incipient engagements, which no other medium could ad- 
equately supply. 2 

Experience enables the writer to speak upon this subject with 
decision. From this initiatory system (during a short residence in 
a country village under the affectionate instruction of a venerable 
relative, 3 ) he conceives himself to have gained his first interest in 
this hallowed and blessed work, and sufficient insight into its di- 
versified character and solemn obligations, to acknowledge a debt 
of gratitude to the end of his course. 

Upon the whole, it is most important to mark the combination 
of these three Sections of Ministerial preparation — Study, Prayer, 
and Exercise. The omission of one of these, whichever it may be, 
weakens the practical influence of the rest. Study furnishes the 
materials — Prayer sanctifies them — Exercise makes a suitable 
distributive application of them to the several cases brought before 
us. Nor let them be supposed to be necessary for the probationer 

1 Amongst which Dr. Doddridge enumerates — 1. Increase to our own stock of knowl- 
edge : 2. Excitement to our own spirits : 3. The conciliation of respect among our peo- 
ple: 4. The forming of an experimental strain of preaching. See his Lectures on 
Preaching. 

2 President Edwards remarks in his Diary. — ' More than ever convinced of the useful- 
ness of religious conversation. I find by conversing on natural philosophy, I gain knowl- 
edge abundantly faster, and see the reason of things much clearer than in private study. 
Wherefore, resolved earnestly to seek at all times for religious conversation, and for those 
persons that I can with profit, delight, and freedom, so converse with.' Works, i. 25. 

3 The late Rev. Dr. Bridges, Vicar of Willoughby, Warwickshire. ' Recommend this 
to Henry,' — was Mr. Richmond's earnest dying counsel respecting his son — ' as the very 
best preparation for the Ministry. Tell him, his poor father learnt his most valuable les- 
sons for the Ministry, and his most useful experience in religion, in the poor man's cot- 
tage.' Life, pp. 602, 603. 



70 VIEW OF THE CHRISTIAN MINISTRY I 

only. The Christian Minister will realize their value and their 
fruitful advantage throughout every department of his work. 

But let every prospective view of the Ministry realize it as an ab- 
sorbing' work — as a high and holy vocation ; involving results, 
which eternity alone can disclose, and therefore demanding th e en- 
tire consecration of health, time, energy, and life itself to the ac- 
complishment of its vast designs. If the soul be really engrossed 
with the mighty project of "saving souls from death," and instru- 
mentally fixing them in the Redeemer's crown — how will every 
other object fade as a mere transient emotion — how will this great 
work of Preparation deepen in the sense of the responsibility ! The 
one self-annihilating desire will be, that, whether our course be long 
or short — in joy or sorrow — in honour or dishonour — "we may so 
labour, that we may be accepted" 1 of our Gracious Master. 

1 2 Cor. v. 9. 



PART II. 



GENERAL CAUSES OF THE WANT OF SUCCESS IN THE 
CHRISTIAN MINISTRY. 



The prophet's complaint — "Who hath believed our report?" 1 
— has applied to every successive Ministry in the Church. It was 
echoed in reference even to the Ministry of Him, who " spake as 
never man spake ;" who retained a listening multitude hanging 
upon his lips, and " wondering at the gracious words that proceeded 
out of his mouth." 2 It was again repeated under the Apostolic dis- 
pensation, clothed as it was " with the demonstration of the Spirit 
and with power." 3 And it has ever since been expressive of the 
experience of faithful labourers in the Lord's harvest. A young 
Minister indeed — speaking his message from the feeling of a full 
heart, and without an accurate calculation of the cost — may an- 
ticipate a cordial conviction and reception of the truth, as the al- 
most immediate result. But painful experience will soon correct 
such unwarranted expectations. The power of Satan, the current 
of sin, and the course of this world — all combine to impress our work 
with the character of a special conflict. But, as complaint should 
lead to inquiry (and surely no inquiry can be more important), we 
will proceed to mark a few of the more general causes, that operate 
unfavourably upon our work. 

i Isa. liii. la 2 John vii. 37, 38. 3 R om . x . 16. 



72 VIEW OF THE CHRISTIAN MINISTRY 



CHAPTER I. 

THE SCRIPTURAL WARRANT AND CHARACTER OF MINISTE- 
RIAL SUCCESS — TOGETHER WITH THE SYMPTOMS OF WANT 
OF SUCCESS. 

A few remarks upon these preliminary topics will introduce the 
discussion of the general subject. 

I. It may be laid as the ground of our inquiry — that the war- 
rant of Ministerial success is sure. This indeed is involved in 
the character of our work, while it supplies the spring to diligence 
and perseverance in it. 1 In the spiritual, as in the temporal har- 
vest, the field is prepared for the reaper's sickle. The providential 
dispensations, also, appointing to the several labourers their work, 
have the same security of successful results 2 — grounded — not upon 
any efforts of human wisdom, zeal, or suasion, but upon the " word 
for ever settled in heaven." Indeed every fertilizing shower is the 
renewed symbol and pledge of the Divine promise. 3 Thus fruit- 
fulness ever attended the labours of the Old Testament Ministers. 4 
It was the end of the ordination of the first Christian Ministers. 5 
It is the seal affixed to Ministerial devotedness. 8 The terms of the 
promise are most express. 7 The day of Pentecost exhibited a large 
display of its faithfulness ; 8 and the apostles ever afterwards (wheth- 
er preaching to persecuting Jews, or to blind idolaters) found the 
same seal of their apostleship, 9 so that, wherever the Gospel was 
sent, and so long as it was continued, the work of success invaria- 
bly proceeded. 

Now, as bearing the same commission, we have the same war- 
rant of success — the sure foundation of " the word of the Lord," 
which "endureth for ever." The Divine Sovereignty (to which 
we would bow with the most implicit and adoring subjection) is 
the righteous government of a faithful God. We must not there- 
fore place his sovereignty in opposition to his faithfulness. A meas- 
ure of success is assured to our work. Some seed shall fall on the 
good ground, as well as by the way-side, or upon the stony or 

i See Luke i. 17. 2 Acts xviii. 9, 10. 3 See Isa. lv. 10, 11. 

4 See Mai. ii. 6. Compare Jer. xxiii. 22. 5 See John xv. 16. 

6 See 1 Tim. iv. 16. » Matt, xviii. 20. 8 Acts -± 37—47. 

9 At Antioch, Acts xi. 21 ; xiii. 48. Philippi, xvi. 14, 34. Thessalonica, xvii. 4, 5. 
Athens, 32 — 34. Corinth, xviii. 8. 1 Cor. xi. 2. 2 Cor. hi. 1 — 3. Ephesus, xix. 17— 
20. Rome, Xxviii. 24. The edification of the Churches, xvi. 4, 5. 



THE WARRANT AND CHARACTER OP SUCCESS. 73 

thorny soil. 1 " There shall" at least "be an handful of corn in 
the earth on the top of the mountains." 2 The purpose is beyond 
all the powers of earth and hell to defeat — " All that the Father 
giveth me shall come to me." 3 The promise is sealed to the exer- 
cise of faith ; though the distribution of it in measure is often 
marked by an unsearchable, but infinitely wise and gracious, ap- 
pointment. 

II. In marking the specific character of this warranted success, 
we may observe that visible success is various. There are some 
that plant — others that water ; 4 some that lay the foundation — 
others that build upon it. 5 Some are designed for immediate — 
some for ulterior, work. Yet all have their testimony and accept- 
ance in the Lord's own time and way. Success is not limited to 
the work of conversion.* Where therefore the Ministry fails to 
convert, we may still be assured, that it convinces, reproves, exhorts, 
enlightens, or consoles, some one in some measure at all times. It 
never " returns to God void," when delivered in the simplicity of 
faith ; nor will it, under the most unpromising circumstances, fail 
of accomplishing his unchangeable purpose. 

But we must remember also, that present success is not always 
visible. Apparent must not be the measure of the real result. 
There is often an under-current of piety, which cannot be brought 
to the surface. There may be solid work advancing under ground, 
without any sensible excitement ; 7 as we observe the seed that 
produces the heaviest grain, lies the longest in the earth. We are 
not always the best judges of the results of our Ministry. Mr. Scott 
thus encourages a clergyman from his own Ministerial experience : 
' My prevalent opinion is, that you are useful, but do not see the 
effect. Even at Ravenstone, I remember complaining in a New 
Year's Sermon, that for a whole twelvemonth I had seen no fruit 
of my preaching ; yet it appeared within the course of the next 
twelvemonth, that not less than ten or twelve had been brought to 
" consider their ways" during that discouraging year ; besides oth- 
ers, I trust, that I did not know of.' 8 The sick and death-bed often 
gladden our heart with the manifestation of the hidden fruit of our 
work. And though something is graciously brought out for our 
encouragement, yet much more probably is concealed to exercise 
our diligence, and from a wise and tender regard to our besetting 

i Matt, xiii, 3—8. 2 Psalm. Ixxii. 16. 3 j hn vi. 37. 

4 1 Cor. iii. 6. 5 ibid. 10. 

6 St. Paul longed to impart to his Roman and Thessalonian Churches spiritual estab- 
lishment and consolation. Rom. i. 11, 12. 1 Thess. iii. 10. 

7 See Mark iv. 2G. Luke xvii. 24. 8 Scott's Life, p. 387. 

10 



74 VIEW OF THE CHRISTIAN MINISTRY I 

temptations. Indeed who of us may not detect the principle of 
self mingling itself alike with depression and exultation, greatly 
needing our Master's rebuke for our more valuable effectiveness ? 
Under all our trials therefore, we must be careful, that no present 
apparent failure weaken our assurance of the ultimate success of 
faithful and diligent perseverance. 

Symptoms of success are also frequently mistaken. They 
are at best but doubtful signs — if our people crowd to hear the 
word 1 — if they love our persons 2 — admire our discourses 3 — and are 
brought to a general confession of sinfulness, 4 or to a temporary 
interest in our message.* Nor must we on the other hand too has- 
tily conclude upon their apparent want of diligence in the means 
of grace, or of interest in our parochial system. Family hindran- 
ces or outward crosses may restrain the improvement of Christian 
privileges. The want of tact, the influence of retired habits, or the 
necessary demands of the domestic sphere, may impede communi- 
cations with our plans ; so that often " the kingdom of God," may 
be established in real " power," yet with little of outward " observa- 
tion." The complaint of inefficiency may therefore sometimes be 
unwarranted, as the disappointment of a too sanguine mind ; as 
the failure of efforts, calculated upon in our own w T isdom, and at- 
tempted in our own strength ; or the blast of expectations, indulged 
without due consideration of a Scriptural basis, or of individual or 
local difficulties. 

Adverting also to subordinate benefits — " Our manifestation 
of the truth, commends itself to every man's conscience in the sight 
of God." 6 Here is a Christian standard of morals opposed to the 
principles of the world. Here is a Divine rule taking cognizance of 
the heart, charging guilt upon numberless items that before had 
passed as harmless, and thus laying the foundation for more evan- 
gelical conviction. Here is therefore the restraint and counteraction 
of much positive evil, and a large infusion of w T holesome moral obli- 
gation, throughout the mass. Besides — as regards the Gospel — 
the constant dwelling on the Saviour's name and work familiarizes 
him with our people, as a refuge, a friend in trouble. It is no small 
advantage in the storm to know where to seek for safe anchorage ; 
and who can tell how many have found such a refuge in distress 
from the recollections of the Gospel hitherto neglected, but now ap- 
plied with sovereign power to their hearts % 

More directly also — Ministerial success must be viewed, as ex- 

i See Matt. iii. 5. 2 Gal. iv. 14—16. 3 Ezek. xxxiii. 32. 

* Matt. iii. 6, 7. 5 John v. 35. 6 2 Cor. iv. 2. 



THE WARRANT AND CHARACTER OF SUCCESS. 76 

tending beyond present appearances. The seed may lie under 
the clods till we lie there, and then spring up. Of the prophets 
of old " that saying was true ; One soweth, and another reapeth ;" 
they sowed the seed, and the Apostles reaped the harvest. As our 
Lord reminded them — " Other men laboured, and ye are entered 
into their labours." And is it no ground of comfort, that our work 
may be the seed-time of a future harvest ? Or, should we neglect 
to sow, because we may not reap the harvest ? Shall we not share 
the joy of the harvest, even though we be not the immediate reap- 
ers of the field ? x Is it not sufficient encouragement to " cast our 
bread upon the waters," that " we shall find it after many days ?" 
1 In the morning" (as the wise man exhorts us,) " sow thy seed, 
and in the evening withhold not thine hand ; for thou knowest not 
whether shall prosper, either this or that ; or whether they both 
shall be alike good." 2 

It has been admirably observed on this subject — ' In order to pre- 
vent perpetual disappointment, we must learn to extend our views. 
To seek for the real harvest produced by spiritual labours only in 
their immediate and visible results, would be not less absurd, than 
to take our measure of infinite space from that limited prospect, 
which the mortal eye can reach ; or to estimate the never-ending 
ages of eternity by a transitory moment of present time — It often 
happens, that God withholds his blessing for a time, in order that, 
when the net is cast in " on the right side," it may be clearly seen, 
that " the multitude of fishes" inclosed are of the Lord's giving ; 
lest men should attribute their success to a wrong cause, and should 
" sacrifice unto their own net, and burn incense unto their own 
drag." 3 We may add to this the recollection of the extensive re- 
sults from " the day of" small things." Only two souls appear as 
the immediate fruit of the vision of " the man of Macedonia ;" but 
how fruitful was the ultimate harvest in the flourishing Churches 
of that district ! 4 Our plain and cheering duty is therefore to go 
forward — to scatter the seed — to believe and wait. 

i See John iv. 36—38. 2 Eccles. xi, 1, 6. 

3 Bishop of Winchester on the Ministerial Character of Christ, pp. 544 — 550. (2nd 
Edit.) Thus Calvin remarks on the parable of the seed cast into the ground — ' Christ 
seemeth earnestly to apply his speech to the Ministers of his word, lest they should wax 
cold in their offices, because their fruit doth not presently appear. Therefore he setteth 
before them the husbandmen to follow, which in a hope of a time to reap do "cast the 
seed into the earth," and are not vexed with greediness which never is at quiet ; but 
they go to rest, and rise again ; that is, they do ordinarily apply their daily labour, and 
refresh themselves with their nightly rest, untU the corn wax ripe at length in the due 
time. Therefore though the seed of the word he hid for a time, as if it were choked or 
drowned, yet Christ commandeth the godly teachers to be of good comfort, lest distrust 
should abate their diligence.' On Mark iv. 26. 

4 See Acts xvi. With Epist. to Philippians and Thessalonians. 



76 VIEW OF THE CHRISTIAN MINISTRY I 

Yet must there be expectancy as well as patience. The war- 
rant of success is assured — not only as regards an outward reforma- 
tion—but a spiritual change of progressive and universal influence. 
The fruit of Ministerial labour is not indeed always visible in its 
symptoms, nor immediate in its results, nor proportioned to the cul- 
ture. Faith and patience will be exercised — sometimes severely 
so. But after a pains-taking, weeping seed-time, we shall bring 
our sheaves with rejoicing, and lay them upon the altar of God, 
" that the offering up of them might be acceptable, being sanctified 
by the Holy Ghost." 1 Meanwhile we must beware of saying — 
" Let him make speed, and hasten his work that we may see it." 2 
The measure and the time are with the Lord. We must let him 
alone with his own work. Ours is the care of service — His is the 
care of success. 3 " The Lord of the harvest" must determine, when, 
and what, and where the harvest shall be. 

III. But notwithstanding this justly warranted expectation, the 
want of Ministerial success is most extensively and mournfully 
felt. We are sometimes ready to believe, and to complain, that 
none labour so unfruitfully as ourselves. Men of the world expect 
their return in some measure proportioned to their labour. Alas ! 
with us, too often, " is our strength labour and sorrow ;" and at best 
attended with a very scanty measure of effect ; and we are com- 
pelled to realize the awful sight of immortal souls perishing under 
our very eye ; dead to the voice of life and love, and madly listen- 
ing to the voice that plunges them into perdition ! 

It may be well to state a few of the most decisive symptoms of 
this unfruitfulness. When our public services are unprofitable ; 4 
when " iniquity abounds," and the mass of our people continue in 
an impenitent and ungodly state ; 5 when there is an unconcern 
among us for the honour and cause of God : 6 when there is a gen- 
eral want of appetite for the " sincere milk of the word." 7 and the 
public worship of the Sabbath, and the weekly lecture (if there be 
any,) are but thinly attended ; when there are no instances of con- 
version in our Sunday Schools, and but few of our young people 
are drawn into the " ways of pleasantness and peace ;" when the 
children of deceased Christian parents, instead of being added spir- 
itually to the Church, continue in and of the world : 8 when small 
addition 9 is made to the select flock, who truly commemorate the 

i Psalm cxxvi. 5, 6. Rom. 15, 16. 2 i sa . v. 19. 

3 In caelo cathedram habet, qui corda movet. Augustine. 

4 Isa. lxiv. 7. Matt. xiii. 14, 15. 5 Isa. lix. 1—15. Jer. v. xxiii. 10, &c. 
6 Hag. i. 4—10. 7 Numb. xxi. 5. 2 Tim. iv. 3. 

8 2 Chron. xviii. 1 ; xix. 2. Ezra. ix. 2. 9 Acts ii. 47. 



NECESSITY OF DIVINE INFLUENCE. 77 

death of their Saviour in the Holy Sacrament — these and similar 
appearances may well agitate the question with most anxious con- 
cern — " Is the Lord among us or not ?" x Symptoms so dark and 
discouraging loudly call for increasing earnestness of supplication 
— " Oh ! that thou wouldest rend the heavens ; that thou wouldest 
come down, that the mountains might flow down at thy presence ! 
O Lord, revive thy work !" 2 

Among the more general causes of this failure, we may mark 
the withholding of Divine influence — the enmity of the natural 
heart — the power of Satan — local hindrances — and the want of 
clearness in the Ministerial call. Each of these will now come be- 
fore us. 



CHAPTER II. 

THE WITHHOLDING OF DIVINE INFLUENCE, THE MAIN CAUSE 
OF THE WANT OF MINISTERIAL SUCCESS. 3 

The Scriptural warrant leads us to entertain high expectations 
from the labours of the Christian Ministry. And yet, in every 
sphere of labour, these bright prospects are more or less overcast ; 
as if a sanguine temperament had unduly heightened our anticipa- 
tions. Much cultivation, as we have lately observed, is sometimes 
bestowed upon the soil with little proportionate success. The same 
means and instruments, that had been formerly productive of im- 
portant benefits, fail in their accustomed effect. Now who would 
cultivate his lands at considerable and disappointed cost, without 
inquiring into the causes of the failure of his just expectations ? 
And must not we ask — What is wanting to give effect to that or- 
der of means, the power of which has been often exhibited, and 
which we know to be constituted in the purpose of God for the 
renovation of the world ? Mr. Cecil has remarked — l There is a 
manifest want of spiritual influence in the Ministry of the present 
day. I feel it in my own case, and I see it in that of others.' 4 
This remark sufficiently explains the symptoms of that bar- 
renness which prevails among us. For not more needful are 
the influences of heaven to fertilize the soil, and promote vegeta- 

1 Exodus xvii. 7. 2 i sa iah lxiv. 1. Hab. iii. 2. 

3 For some striking views on this subject — see Dr. Chalmers' Sermon on the necessity 
of the Spirit to give effect to the Preaching of the Gospel. 

4 Cecil's Remains. 



78 VIEW OF THE CHRISTIAN MINISTRY I 

tion, than is this heavenly influence to give quickening power to 
the word. In vain therefore do we plough and sow, if the Lord 
" command the clouds, that they rain no rain " l upon the field of 
the spiritual husbandry. 

Let us advert to Scriptural testimony. To this source is traced 
the want of effect produced by the first promulgation of the will of 
God, (confirmed as it was by signs and wonders) together with the 
unbelief of Israel in the prophetic report, and even in the Ministry 
of the Son of God. 2 Our Lord insists upon the necessity of Di- 
vine influence in order to come to him, 3 and to abide in him. 4 The 
want of this influence rendered his public Ministry comparatively 
inefficient. Though his doctrine w T as from God— though his cha- 
racter was perfect — and though daily miracles attested his mission, 
yet little appears to have been done ; while Peter, a poor fisherman, 
endued with this almighty power, becomes the instrument of con- 
verting more under a single sermon, than probably his Master had 
done throughout his whole Ministry. 5 The other Apostles preached 
both in collective and individual instances, with the same " demon- 
stration of the Spirit and power." At Antioch, " the hand of the 
Lord was with them, and a great number believed and turned 
unto the Lord"* Lydia "attended unto the things that were 
spoken of Paul — not because Paul was an eloquent preacher, or 
she an attentive hearer (though in this disposition alone can the 
blessing be expected) — but because " the Lord opened her heart" 7 
Thus does the uniform tenor of the sacred records mark the power 
of the Spirit, as the seal and confirmation of the word, and as the 
life-giving influence, diffused throughout the church, from the time 
that the first lively stone was laid upon the foundation of God. 
And therefore the withholding of this blessing must necessarily be 
attended with proportionate painful symptoms of Ministerial inef- 
ficiency. 

The reason of the thing confirms this view of the subject. Ad- 
mitting the Scriptural statements of man's natural condition — 

1 Isaiah v. 6. 2 See Deut. xxix. 4, 5. Isaiah liii. 1. John xii. 39, 40. 

3 See John vi. 44, 65. 4 Ibid. xv. 1—5. 

5 Acts ii. See this accounted for John vii. 39 ; and indeed promised John xiv. 12. 
' I once said to myself in the foolishness of my heart, ' What sort of a sermon must that 
have been, which was preached by St. Peter, when three thousand souls were converted 
at once!' What sort of* sermon ! Such as other sermons. There is nothing to be found 
in it extraordinary. The effect was not produced by his eloquence, but by the mighty 
power of God present with his Word. It is in vain to attend one Minister after another 
and to have sermon after sermon, unless we pray that the Holy Spirit may accompany his 
Word.' — Cecil's Remains. Who will not join with a pious old writer in ardent longing 
for another Pentecost ! ' O si hisce pessimis et ultimis temporibus consimili rore vesper- 
tino (ut illi matutino) sicca Ecclesias Christi pomeria irrigarentur ac fsecundarentur !' T. 
Hall's Sal. Terrae. 

6 Acts xi. 21. 7 Ibid. xvi. 14. 



NECESSITY OF DIVINE INFLUENCE. 79 

" dead in trespasses and sins " — " having his understanding dark- 
enec l " — his mind the very principle of enmity to the truth even un- 
der its most attractive form — and his stony heart insensible to its 
blessings 1 — how palpable is the need of power from on high ! ' Can 
a well-composed oration,' (Charnock asks) ' setting out all the advan- 
tages of life and health, raise a dead man, or cure a diseased body? 
You may as well exhort a blind man to behold the sun, and pre- 
vail as much. No man ever yet imagined, that the strewing a 
dead body with flowers would raise it to life ; no more can the 
urging a man spiritually dead with eloquent motives ever make 
him to open his eyes, and to stand upon his feet. " The working 
of mighty power " is a title too high for the capacity of mere moral 
exhortations. A mere suasion does not confer a strength, but sup- 
poses it in a man ; for he is only persuaded to use the power which 
he hath already.' 2 The clearest instructions may furnish the un- 
derstanding, but they have no power to sway the will, except to 
what is suitable and connatural to its native suggestions and hab- 
its. Whenever therefore the gospel successfully influences the 
heart, it is " not by might, nor by power, but by my Spirit, saith 
the Lord of Hosts." 3 

And does not observation and experience add further confirma- 
tion to this subject ? Do we not know accomplished and devoted 
Ministers, who are less honoured in their work than others of their 
brethren of far inferior qualifications ? And do we not find differ- 
ences of effect under the same Ministry, and even under the same 
sermons, which can only be explained by the sovereign dispensa- 
tion of divine influence ? Has not personal experience shewn us, 
that the same motives operate in the same service with very differ- 
ent measures of influence ? And do we not realize the same dif- 
ference in our Ministerial experience — in our pastoral as well as in 
our pulpit work ; that sometimes a single sentence is clothed with 
Almighty power — at other times it is only the feeble breath of a 
worm ? l Have you never ' (Charnock again asks in his usual 
terseness) { discoursed with some profane loose fellow so pressingly, 
that he seemed to be shaken out of his excuses for his sinful 
course, yet not shaken out of his sin : that you might as soon 
have persuaded the tide at full sea to retreat, or a lion to change 
his nature, as have overcome him by all your arguments 7 So 
that it is not the faint breath of man, or the rational consideration 
of the mind, that are able to do this work, without the mighty 

1 Compare Eph. ii. 1; iv. 18; Acts xxvi. 18. Rom. viii. 7. John iii. 19, 20. &c. 

2 Charnock on Regeneration, Works, vol. ii. 200. 3 Zechariah iv. 6. 



80 VIEW OF THE CHRISTIAN MINISTRY I 

pleadings and powerful operations of that great Paraclete or Advo- 
cate, the Spirit, to alter the temple of the soul.' 1 This, then, is the 
main source of Ministerial success. " Until the Spirit be poured 
upon us from on high," 2 the wilderness, notwithstanding the most 
diligent cultivation, must remain a wilderness still. 

But why is this promised blessing 3 withheld ? — " Even so, Fa- 
ther ; for so it seemeth good in thy sight." 4 Yet we must not 
slumber in acquiescence without self-inquiry. Do we fervently 
seek and cherish this influence ? Do we actively " stir up the gift 
of God which is within us ?" 5 Above all, does our pulpit set out 
that full exhibition of our Divine Master, which alone commands 
this heavenly blessing ? s The encouragement of prayer and faith 
are always the same. God is indeed absolutely sovereign in the 
distribution of his blessing ; but by his command to seek, he has 
pledged himself, that we shall not seek in vain. Having freely 
promised, he will faithfully perform. Let all means be used in dil- 
igence, but in dependence — in self-denial, but in self-renunciation. 
Let not ministers be unduly exalted among their people. We are 
only instruments " by whom they believe," 7 and a dependence on 
our labour may provoke the grand Agent — who " giveth not his 
glory to another" — to wither the most effective Ministry, that these 
idolaters may " know that we are but men." We may be reduced 
to ask — " Where is the Lord God of Elijah ?" 8 — who can accom- 
plish more by one feeble sentence from the feeblest instrument, 
than we can do without him by the most powerful preaching. 

1 Charnockon Regeneration, vol. ii. 201. 'Alas!' (exclaims Mr. Howe) 'what would 
preaching do, if we could suppose it never so general, while the Spirit of the living God 
restrains and withholds his influences ! We may as well attempt to batter strong walls 
with the breath of our mouths, as to do good upon men's souls without the Spirit of God.' 
Sermon xiv. on the Work of the Spirit in the Church. Works, v. 356. ' Spiritus sanctus 
operetur oportet intrinsecus, ut valeat aliquid medicina, quae adhibetur extrinsecus; nisi 
hie cordi adsit audientis, otiosus est sermo loquentis.' Augustine. 

2 Isaiah xxxii. 15. 'In preaching,' — said Mr. Cecil — 'I have no encouragement, but 
the belief of a continued Divine operation. To bring a man to love God — to love the law 
of God, while it condemns him — to loathe himself before God — to tread the earth under 
his feet — to hunger and thirst after God in Christ — with man this is impossible. But God 
has said — It shall be done — and bids me go forth and preach, that by me, as his instrument, 
he may effect these great ends : and therefore I go.' Remains. 

3 Compare Isaiah xliv. 3—5. Joel ii. 28. ' * Matt. xi. 26. 5 2 Tim. i. 6. 

6 John xvi. 45, with Acts ii. 36, 37, x. 43, 44. i i Cor. iii. 5—7. 8 2 Kings ii. 14. 



ENMITY OF THE NATURAL HEART. 81 



CHAPTER III. 

THE ENMITY OF THE NATURAL HEART A MAIN CAUSE OF 
THE "WANT OF MINISTERIAL SUCCESS. 

The office of the Christian Ministry might seem to command a 
successful issue of the work. It is " the Ministry of reconciliation :" 
where the offended party stoops to make the first overtures of peace, 
and sends his ambassadors to " beseech by them/' and pray the 
rebels " in his stead — Be ye reconciled to God." 1 Such a display 
of disinterested condescension, infinite humility, and compassionate 
tenderness, might have been expected to give resistless efficacy to 
the message. The rich fruits of everlasting love are brought to 
the door of those, who are most deeply interested in it, and whose 
need of the blessing is inexpressibly great. Such a promulgation 
of mercy, given to men in guileless ignorance and urgent need, 
would meet with a ready and universal welcome. But here it 
meets with a resisting medium. The avenues of approach are 
barred against its entrance, and the success is limited within com- 
paratively narrow bounds. 

By the terms of the commission, it is " preached to every crea- 
ture ;" 2 but the disproportionate effect reminds us of the solemn and 
sententious declaration — " Many be called, but few chosen." 3 If 
indeed we were " as many, which corrupt the word of God" — if we 
would lower its requisitions to a worldly standard, or to a corrupt 
heart, we should " have our reward" (purchased indeed at an infi- 
nite cost 4 ) in the praise of men. But if " as of sincerity, as of God, 
in the sight of God, we speak in Christ;" 5 renouncing the hidden 
things of dishonesty ; not walking in craftiness, nor handling the 
word of God deceitfully ; but by manifestation of the truth, com- 
mending ourselves to every man's conscience in the sight of God,"* 
— we must not. wonder to hear it repeated — " I hate him, for he 
doth not prophecy good concerning me, but evil." 7 Nor is this op- 
position confined to the world — so called. In the professing church 
— a revulsion against the truth of God as a tvhole — such as Mr. 
Scott found manifested in rejecting the practical enforcement of 
Christian doctrine 8 — marks the same principle of resistance. And 

i 2 Cor. v. 18—20. 2 Mark xvi. 15. 3 Matt. xx. 16. 

4 See Gal. i. 7—10. 5 2 Cor. ii. 17. 6 Ibid iv. 2. 

7 1 Kings xxii. 8. » L tf ej p. 232—237, 

1 



82 VIEW OF THE CHRISTIAN MINISTRY I 

indeed * whoever pricks the conscience of his hearers closely, with- 
out producing repentance, will soon find them either absentees from 
his ministry, or unwilling listeners, if not open opponents.' 1 Thus 
our whole course is a struggle against the mighty current of sin — 
flowing out of that restless bias of the natural heart, which upon 
the highest authority is declared to be " enmity against God." 2 

This hindrance therefore to the reception of the Gospel must not 
be placed to the Minister's account. Ignorance, eccentricity, incon- 
sistency, want of conciliation and address, will indeed be an occa- 
sion of calling forth this enmity. A defective exhibition of the 
spirit of the cross greatly aggravates the offence of the cross. But 
it must be remembered, that the Ministration of the Gospel from 
an angel's mouth would stir up the natural principle of degenerate 
man. What could be conceived more attractive than the combina- 
tion of dignity, humility, patience, and love, that marked the Min- 
istry of the Son of God ? Yet was it universally despised and re- 
jected. His doctrine was most offensive to the natural prejudices 
of the unhumbled heart. His general statements were listened to 
with the interest of curiosity, and the desire of " hearing some new 
thing ;" but their personal application to the consciences of his 
hearers — the certain reproach of his cross — the relinquishment of 
all that was held dear for his service — the prostrate submission re- 
quired for the reception of his truth — all combined to produce the 
" murmuring among themselves ;" the complaint of the intolerable 
" hardness of his sayings," and the resolution to abandon their tem- 
porary profession. 3 

The innate opposition, existing between the substance and the 
objects of our Ministry, offers therefore a material impediment to 
our success. We speak to those, whose attention is already pre- 
occupied, whose affections have been long pre-engaged, and whose 
" hearts are hardened through the deceitfulness of sin." The truth 
therefore never comes into contact with a sincere and honest heart. 
Enmity is the concentrated essence of man's depravity. It is at 
once the cause and the effect of that moral or spiritual darkness, 
which shuts out the entrance of light, and offers difficulties to the 
process of "enlightening the eyes of the understanding," uncon- 
querable by any force short of heavenly influence. The power 
that " slays the enmity," opens the heart to the perception, obedi- 
ence, and love of the truth, and to a full possession of the inestima- 
ble blessings of our office. 

1 Bishop of Winchester's Ministerial Character of Christ, p. 552, 553. 

2 Romans viii. 7. 3 John vi. 24—66. 



THE POWER OF SATAN. 83 



CHAPTER IY. 

THE POWER OF SATAN A MAIN HINDRANCE TO MINISTERIAL 

SUCCESS. 

The active power and unsearchable subtlety of Satan are al- 
ways directed against the Christian Ministry, as the engine " mighty 
through God to the pulling down of his strong holds." 1 This is his 
grand point of attack upon the Redeemer's kingdom. Indeed we 
could scarcely expect, that " the devouring lion" 2 would quietly 
submit to have his prey wrested from his teeth ; or that " the strong 
man armed" 3 would resign his spoils without a severe conflict. 

The nature and extent of his unceasing opposition are less diffi- 
cult to conceive than accurately to define. It meets us however in 
every sphere. In the viorld his influence is palpable, in a general 
listless inattention to the word of God, and an immediate transition 
from thence into the very vortex of the world 4 — in the awful blind- 
ness of men to the glory of the Saviour, 5 in their thoughtless uncon- 
cern for eternity,* and in his captivating dominion over such vast 
multitudes, 7 unable to " deliver their souls," or to say — " Is there 
not a lie in my right hand ?" 8 i The course of this world' (or what 
is elsewhere called " the lust oi* the flesh, the lust of the eye, and 
the pride of life" 9 ) is distinctly identified with the power of " the 
spirit which now worketh in the children of disobedience." 10 The 
same enemy stirs up the natural enmity of the heart to the follow- 
ers of Christ, and employs with incessant malignity tongues, pens, 
and influence against the cause of God 11 — thus illustrating and sus- 
taining his Scriptural character — as the " prince and the god of this 
world" — "the father of lies," — "the old serpent, which deceiveth 
the whole world." 12 

In the professing church — this restless enemy works his artful 
leaven with " all deceivableness of unrighteousness ;" covering his 
spiritual wiles with some new and pleasing doctrines, adapted to the 
1aste of the times ; and thus poisoning the bread of life by the 
adulteration of man's devices. His subtlety is peculiarly marked in 
the accommodation of the forms of deception to the different tem- 

i 2 Cor. x. 4, 5. 2 1 Peter v. 8. 3 Luke xi. 21. 22. * Matt. xiii. 19. 

s 2 Cor. iv. 4. 6 Luke xi. 21. i 2 Tim. ii. 26. 8 Isa. xliv. 20. 

9 1 John ii. 16. 10 Ephes. ii. 2. « Compare Gen. iii. 15. Rev. xii. 17. 

J 2 John xii. 31. 2 Cor. iv. 4. John viii. 44. Rev. xii. 9. 



84 VIEW OF THE CHRISTIAN MINISTRY; 

peraments of his victims. Carnal security suits with the world, 
and succeeds to the utmost of his desires in keeping " his goods in 
peace." But such schemes would be ineffectual with a nominal 
recognition of serious religion. In the Church he " transforms him- 
self into an angel of light" 1 — exhibiting either the attractive idol 
of self-righteousness — or that most inveterate form of antichrist — 
the dependence on the profession of a pure doctrine. 

The Apostle intimates, that the general symptoms of Ministerial 
ineffectiveness may be traced to this source. 2 And indeed his ac- 
tive influence is discoverable in every point of detail. The ex- 
planation of the growth of the tares among the wheat, is — " An 
enemy hath done this." 3 The serpent, that beguiled Eve though 
his " subtlety " still " corrupts " the minds of the weak " from the 
simplicity that is in Christ." 4 The Ministerial hindrances from di- 
visions and want of love among professors, 5 and the successful 
opposition sometimes made to schemes of Ministerial usefulness — 
are traced to the secret operation of the same active cause. 6 The 
hypocrisy of professors within the Church, 7 — or their apostacy from 
her communion ; 8 all the successive vicissitudes of her history ; all 
the drawbacks to the full energies of our work — flow from this 
" fountain " of evil, continually " sending forth bitter waters." 

Individual experience discloses the constant exercise of the 
same agency. To this source the Christian traces his subtle work- 
ings of unbelief 9 — his wanderings of heart in prayer 10 — his occa- 
sional indulgeuce of self-confidence, 11 spiritual pride, 12 and worldli 
ness 13 — the injection of blasphemous thoughts 14 — the power of evil 
tempers 15 — and the general commission of sin ; 16 — all which, accord- 
ing to their prevalency, are positive hindrances to the holy and 
blessed influence of our labours. The appalling conflict between 
the powers of darkness and light is therefore exhibited before us 
— " the god of this world blinding the eyes of them that believe 
not " — while the Ministry of the gospel exhibits " Christ Jesus the 
Lord," as the medium, by which " God, who commandeth the light 
to shine out of darkness, shines into the hearts" of his people with 
the revelation of his '"glory." 17 Thus, while the active agency of 
the Evil Spirit by his direct and instrumental operation, 18 is coun- 
teracting the progress of our work, we may be said indeed to 

i 2 Cor. xi. 14. 2 i Thess. iii. 5. 3 Matt. xiii. 24—28. 4 2 Cor. xi. 3. 

5 Ibid. ii. 10. * 1 Thess. ii. 18. ? Acts v. 1—5. 8 Lukexxii. 3. Rev. xii. 3, 4. 
s Gen. iii. 1—3. 10 Job i. 6. u 1 Chron. xxi. 1. Luke xxii. 31. 

12 2 Cor. xii. 7. 13 Matt. xvi. 23. 14 Eph. vi. 16. - is ibid. iv. 27. 

is 1 John iii. 8. W 2 Cor. iv. 6. 

18 ' Homines instrumentaliter, mundus materialiter, Satanas efhcienter ' — was the pithy 
distinction of an old writer. 



LOCAL HINDRANCES. 85 

u wrestle not against flesh and blood, but against principalities and 
powers, against the rulers of the darkness of this world, against 
spiritual wickedness in high places." 1 



CHAPTER V. 

LOCAL HINDRANCES TO MINISTERIAL SUCCESS. 

We have already incidentally glanced at some of the main draw- 
backs upon the Christian Ministry ; and others in a more minute 
detail will hereafter come under consideration. Our present busi- 
ness is with those impediments, that depend not so much upon the 
personal or official character of the Minister, as upon extrinsic 
causes, connected with the circumstances of his individual sphere. 
Thus a town presents many hindrances, which in the same degree 
do not belong to the superintendence of a country parish. The 
moral impossibility of penetrating the dense mass of the popula- 
tion, and of insulating the several component parts, originates a 
want of that personal application of the word to individual con- 
sciences, which is so powerfully effective for the great purpose of 
the Pulpit. The course also of public instruction is necessarily of 
a more general complexion. The character and exercises of the 
Minister's own mind may indeed give an individual mould to his 
system ; but his want of particular acquaintance with his people 
must proportionably preclude the adaptation of his Ministry to the 
specialities of their respective cases. Local habits and circum- 
stances also tend materially to counteract the direct power of our 
work. Large congregated bodies, (as in manufacturing districts) 
are usually most corrupting pests — " hand joining in hand ;" and 
" every man helping his neighbour " in the way of sin, " and say- 
ing to his brother — Be of good courage." 2 Then again — the state 
of trade in the parish — the population unemployed, or uncivilized, 
or distressed — these are matters that often affect our results. There 
are also local hindrances connected with the constitution of the 
Ministry. A co-partnership in the sacred work often excites most 
painfully the Corinthian heresy of a party spirit among the people. 
Mutual jealousies are fomented (which it is well if they do not 
reach the bosom of the labourers themselves.) Men " are puffed 

i Eph. vi. 12. 2 i sa iah xli. 6. 



86 VIEW OF THE CHRISTIAN MINISTRY I ' 

up for one against another ;" they learn to " glory in men ;" and 
with the highest advantages of a spiritual administration, then- 
Pastors are constrained still to speak unto them not as unto spirit- 
ual, but as unto carnal, even as unto babes in Christ " walking as 
men." 1 The rise and -progress of various heresies may also be 
strengthened by local combinations not immediately under our 
controul. The want of insight into the several departments of 
the flock in an extensive sphere, gives occasion for the watchful 
enemy to cast in his leaven, which, with a deadly influence, 
threatens to " leaven the whole lump." The Ministrations of 
some of the most eminent servants of God 2 have suffered severely 
from this source ; though it was probably as needful a trial of faith, 
patience, and humility in the midst of their successful energy, as 
was " the thorn in the flesh " to the great Apostle, to save him from 
the impending danger of being " exalted above measure." 3 

Other hindrances, also, of this local character, belong more im- 
mediately to the Ministry of the Establishment, and often act un- 
favourably even upon faithful and laborious exertions. The 
ground may have been pre-occupied by one or more of the organ- 
ized systems of dissent, recognizing the grand principles of the Gos- 
pel, but under a form in many particulars opposed to the frame- 
work of our own system. This, under the most favourable cir- 
cumstances, must be regarded as an evil ; 4 inasmuch as the want 
of Christian unity diminishes proportion ably from the native power 
of the Gospel. Even if the respective Ministers are men of for- 
bearance and brotherly love, and in the true spirit of their commis- 
sion lay far more stress upon their points of agreement than upon 
their points of difference — it is not likely, that the same spirit 
should universally spread through their congregations ; and the de- 
fect of this mutual forbearance, often called forth by comparative 
trifles, reminds us in its baneful consequences — " how great a mat- 
ter a little fire kindle th !" 6 

The faithful labourer may also find many hindrances rooted in 
the soil, before it passed under his hands for cultivation. The 
rank and luxuriant weed of profession may have choked the 
growth of much, that might otherwise have sprung up with a 
prospect of bearing " fruit unto perfection." He may suffer also 
from the effects of prejudice superadded to the natural enmity to 

1 See 1 Cor. i. iii. iv. 

2 Cecil's Life of Cadogan. (Works, i. 252.) Vaughan's Life of Robinson, pp. 188—195. 

3 2 Cor. xii. 7. 

4 See some valuable remarks on this subject by Mr. Budd, in his work on Baptism, pp. 
282, 283. Compare also Bickersteth's Christian Student, p. 290. 

5 James iii. 5. 



LOCAL HINDRANCES. 87 

the Gospel, arising from the inexperience, imprudence, or inconsist- 
ency of his predecessor. 

Lay influence also,- often hangs a weight upon the effectiveness 
of the work. Particular individuals in the parish, in the lowest or 
Qven the highest ranks, are a frequent bar to usefulness. The 
contempt also of the Sabbath — the predominant character of pleas- 
ure, dissipation, and the general inattention or opposition to relig- 
ion in the heads of the parish — too often present a hostile front to 
our course of effort and instruction. And, where the influence of 
the higher classes is of a less decided character, or even where it is 
exercised on the side of the Church, yet it is rarely unattended 
with material drawbacks. The respect for religion and for the or- 
dinances of God does not always regulate the arrangements of the 
house, the general style of appearance, or the deportment of the 
lower members of the household. It may also be not wholly di- 
vested of a love of power ; a reluctance to be controlled by spiritual 
restraints, or to depart from the indulgent course of neutrality, when 
a more full sway of influence on the side of the Gospel might in- 
cur inconvenience or reproach. 

Now these hindrances, in their origin, are irrespective of personal 
responsibility, but most detrimental in their consequences. It would 
be obviously impossible to prescribe any specific course of procedure, 
applicable to every form of resistance. The general principles of 
the Ministry, well directed against the several points of attack, wiK. 
be, however, of immense service in this warfare. The combined 
power of the diligence of faith, " the meekness of wisdom," and 
" the patience of hope " — if they do not wholly counteract the evil 
— will materially retard its aggressive operation. Nor are the diffi- 
culties attached to extensive spheres insurmountable. Much may 
be done — much has been done — by bending general systems to 
more minute applications. Methodized habits have been more ef- 
fective under the greatest disadvantages, than an undisciplined 
course of exercise, assisted by much local superiority. District sys- 
tems of visiting have enabled laborious ministers to pass over a 
wide extent of ground with far more particularity and fruitfulness. 
And above all, the wise superintendence of the great Head of the 
Church has been signally displayed in a suitable adaptation of his 
chosen instruments for their specific work. Mc n are not all alike 
qualified for all situations. But " he that holdeth the seven stars in 
his right hand." 1 appoints unto each its place in the spiritual firma- 
ment, as shall be most suited for the honour of his name, for the 

1 Revelation ii. 1. 



00 VIEW OF THE CHRISTIAN MINISTRY : 

purpose of his will, and for the edification of his Church. The hin- 
drances, however, to which we have alluded, must impede our 
progress ; so that our success will often consist, not so much in any 
prominent outward change in our sphere, as in the silent and ef- 
fectual opposition to the current of evil ; in the raising up of a band- 
of witnesses to co-operate with us in our labour ; and in the steady 
perseverance with which the ground is maintained in the midst of 
conflict and discouragement. 



CHAPTER YI. 

THE WANT OF A DIVINE CALL A MAIN CAUSE OF FAILURE 
IN THE CHRISTIAN MINISTRY. 

We may sometimes trace ministerial failure to the very threshold 
of the entrance into the work. Was the call to the sacred office 
clear in the order of the church, and according to the will of God ? 
This question bears with vast importance upon the subject. Where 
the call is manifest, the promise is assured. 1 But if we run unsent, 
our labours must prove unblest. Many, we fear, have never exer- 
cised their minds upon this inquiry. But do not we see the stand- 
ing ordinance of the church written upon their unfruitful Minis- 
trations — " I sent them not, nor commanded them ; therefore they 
shall not profit this people at all, saith the Lord ?" 2 The blast was 
not, that their doctrine was unsound, but that they preached unsent. 

Under the old dispensation, intrusion into the priestly office was 
marked as the most dangerous presumption. 3 Nor is it a less di- 
rect act of usurpation to take unwarranted authority in the 

i See Exod. iii. 10—12. Jer. i. 4—19. 

2 Jer. xxiii. 21, 32. Comp. Article xxiii. Luther's language is very strong — ' Expecta 
vocantem; interim esto securus; imosi esses sapientior ipso Salomoneet Daniele; tamen, 
nisi voceris, plus quam infernum fuge, ne verbum effundas. Si tui eguerit, vocabit te. 
Si non vocabit, non te rumpat scientia tua. — Nunquam enim Deus fortunat laborem 
eorum, qui non sunt vocati ; et quanquam quaedam salutaria afferant, tamen nihil aedifi- 
cant. E regione, magna semper fecerunt, qui, Deo vocante, docuerunt.' Quoted in Sal 
Teroe, ut supra. Comp. Scott's Conti. of Milner, i. 156. ' I wish it were well consid- 
ered by all clerks, what it is to run without being called or sent ; and so to thrust one's 
self into the vineyard, without staying till God by his providence puts a piece of his work 
into his hands. This will give a man a vast ease in his thoughts, and a great satisfaction 
in all his labours, if he knows that no practices of his own, but merely the directions of 
providence, have put him in a post.' Burnet's Past. Care, ch. vii. ' The Ministry is a 
matter of pure grace and favour ; who then will dare to enter into it without a Divine 
call'? There is nothing in which a king would willingly be more absolute than in the 
choice of his Ministers. And shall we dare to contest, and take away this right from the 
King of kings'?' Quesnel on Ephes. iii. 2. Col. i. 1. 

3 See Numb, xviii. 7. 2 Chron. xxvi. 16 — 20. 



THH NECESSITY OF A DIVINE CALL. 89 

Church of Christ. Our great Head himself appeared with dele- 
gated, not with self -commissioned authority. Prophetically he 
had declared his call to his great work. 1 It was manifested to 
the world, at the commencement, as well as during the course 
of his public Ministry. 2 Often did he appeal to it as the credentials 
of his commission. 3 Those who " entered into the fold," without 
his authority, he stamps as " thieves and robbers ;" and he only, 
who " entered in by the door " of his divine commission, " was the 
Shepherd of the sheep." 4 

The Scriptural terms of Ordination imply a direct controlling in- 
fluence upon the agents. 5 The various illustrations also of the of- 
fice tend to the same point. We cannot conceive of a herald — an 
ambassador— a steward — a watchman — a messenger — an angel — 
with self-constituted authority. The Apostle asks, with regard to 
the first of these — " How shall they preach, except they be sent ?"« 
They may indeed preach without a mission, but not as the messen- 
gers of God. No one can be an ambassador, except he be charged 
expressly with instructions from his Sovereign (else would he de- 
liver the fruit of his own brain, not his Sovereign's will and com- 
mands) ; nor can any one legitimately come in the name of God to 
confirm the revelations of his will, except by his own express appoint- 
ment. God will seal his own ordinance, but not man's usurpation. 

As to the entrance to the sacred function — having no extraor- 
dinary commission, we do not expect an immediate and extraordi- 
nary call. Our authority is derived conjointly from God and from 
the Church — that is, originally from God — confirmed through the 
medium of the Church. The external call is a commission re- 
ceived from and recognized by the Church, according to the sacred 
and primitive order ; not indeed qualifying the Minister, but ac- 
crediting him, whom God had internally and suitably quali- 
fied. This call communicates therefore only official authorit}^. 
The internal call is the voice and power of the Holy Ghost, direct- 
ing the will and the judgment, and conveying personal qualifica- 
tions. Both calls, however — though essentially distinct in their 
character and source — are indispensable for the exercise of our com- 

1 Isa. xlviii. 16. Ixi. 1. 2 Matt. iii. 16, 17, also xvii. 5. John xii. 28—30. 

3 John viii. 16, 42. 4 ibid. x. 1, 2. 

5 Such as called, Heb. v. 4. Separated, Acts xiii. 2. Rom. i. 1. Sent, John xx. 21 ; 
with Isa. vi. 8. Made, Acts xx. 28. Thrust out, Matt. ix. 38. (Gr.) &c. Hooker ad- 
mirably observes — ' They are therefore Ministers of God, not only by way of subordina- 
tion, as princes and civil magistrates (whose execution of judgment and justice the supreme 
hand of Divine Providence doth uphold) ; but Ministers of God, as from whom their au- 
thority is derived, and not from men. For in that they are Christ's ambassadors and his 
labourers, who shall give them their commission, but He whose most inward affairs they 
manage 7 ?' Book v. c. lxxvii. 1, 2. 

6 Romans x. 15. 

12 



90 VIEW OF THE CHRISTIAN MINISTRY: 

mission. Both therefore unite in His government, who "is not 
the Author of confusion, but of peace, as in all churches of the 
saints ;' 51 and whose unction, of a rational, holy, and orderly char- 
acter, harmoniously combines with the constituted appointment of 
his will. How plainly do the superscriptions of St. Paul's Epistles, 
(with one or two exceptions,) stamp his instructions to the churches 
with the seal of his heavenly commission ! ' He is never weary 
of inculcating on us this truth — that the will of God is the sole rule 
of any man's call, and the only gate by which he can enter into 
the Ministry. The Mission is divine in its fountain and institu- 
tion — human in its channel and way of communication.' 2 It is 
therefore in this combined authority that we " serve God with our 
spirit in the gospel of his Son ;" 3 that we have the confidence that 
he will stand by us, and own our work ; and that we " thank 
Christ Jesus our Lord, who hath enabled us, for that he counted 
us faithful, putting us into the Ministry." 4 

The external call, though necessary and authoritative in its 
character — yet, as being the mere delegation of man, is evidently 
not of itself a sufficient warrant for our work. The inward call 
is the presumptive ground, on which our Churoh delegates her au- 
thorized commission. Nothing can be more explicit than her sol- 
emn question to us — ' Do you trust that you are inwardly moved 
by the Holy Ghost to take upon you this office V ' Certainly,' (as 
Bishop Burnet remarks with his usual seriousness) l the answer 
that is made to this ought to be well considered ; for if any s.ays — 
' / trust so' — that yet knows nothing of any such motion, and can 
give no account of it, he lies to the Holy Ghost, and makes his first 
approach to the altar with a lie in his mouth, and that not to men, 
but to God.' 5 Now if there be any meaning in terms as illustrative 
of things, an inward movement by the Holy Ghost must imply his 
influence upon the heart — not indeed manifested by any enthusi- 
astic impulse ; but enlightening the heart under a deep impression 
of the worth of souls ; constraining the soul by the love of Christ 
to " spend and be spent for him ;" and directing the conscience to 
a sober, searching, self-inquiry ; to a daily study of the word : to 
fervent prayer in reference to this great matter ; and to a careful 
observation of the providential indications of our Master's will. 

However, ' that which no man ought to do, almost every man 

i 1 Cor. xiv. 33. 

2 Quesnel on 2 Cor. i. 1. Gal. i. 1. 'In times past,' observes Luther, 'when I was 
but a young Divine, methought Paul did unwisely in glorying so oft of his calling in all 
his Epistles ; but I did not understand his purpose ; For I knew not that the Ministry of 
God's word loos so weighty a matter.' On Gal. i. 1. 

3 Rom. i. 9. 4 1 Tim. i. 12. 5 Pastoral Care, chap. vi. 



THE NECESSITY OF A DIVINE CALL. 91 

does, in making himself the sovereign judge of his own calling.' 1 
A misguided bias, constitutional propensity, or worldly considera- 
tions, often perplex the path, and obscure the tokens of the Divine 
guidance. May a man presume that he is thus " inwardly moved 
by the Holy Ghost," because his inclination leads him to the Minis- 
try — or he has been educated for it — or he is thrust into it by the 
wishes of friends, or even by parental counsel or authority ? It 
would indeed open a wide door for enthusiasm, to suppose, that a 
bias of the mind was a sufficient warrant for this most solemn un- 
dertaking. Motives and feelings, individual character and capaci- 
ties, are so often viewed through the medium of self-complacency, 
that we are forcibly reminded of the sacred aphorism — " He that 
trusteth to his own heart is a fool." 2 What would survive the fer- 
vour of the bias, beside the melancholy exhibition of an unfur- 
nished mind ; or such a low standard of Ministerial obligation, as 
would bring the office into utter contempt ? Nor must we admit 
parental interference in the choice of a work, that wholly depends 
upon what Burnet calls ' a Divine vocation.' ' The national 
Church ' (as has been truly and feelingly stated by one, who had a 
deep personal interest in the subject) ' groans and bleeds from the 
crown of its head to the sole of its feet from the daily intrusion of 
unworthy men into the Ministry ' from this source. 3 ' The will of 
man ' must be in subserviency — not in forwardness — on a point so 
deeply connected with the interests of the Church, and where the 
will of God should govern the sole and ultimate decision. ' Happy 
that person, who can say with the Apostle, that it is " through the 
will of God," and not through his own, or that of his parents, 
that he is in the sacred Ministry.' 4 

Nor should personal and consistent piety (irrespective of other 
considerations) form our determination. ' No man,' indeed, (as 
Bishop Burnet remarks,) : ought to think of this profession, unless 
he feels within himself a love to religion, with a zeal for it, and an 
internal true piety, which is chiefly kept up by secret prayer and 
reading the Scriptures. As long as these things are a man's bur- 
den, they are infallible indices, that he has no inward vocation, nor 
motion of the Holy Spirit to undertake it.' 5 Yet, on the other 

1 Q,uesnel on Heb. v. 4. 2 Prov. xxviii. 26. 

3 Life of Legh Richmond, p. 475. The whole letter is worthy the deep consideration 
of Christian parents, in the ultimate designation of their children for the Christian Min- 
istry. The pious Quesnel puts up a prayer in reference to this deadly evil — ' Lord, 
vouchsafe to put a stop to the torrent of this carnal love in parents. Thou seest how thy 
church is almost overwhelmed with it.' On John vii. 5. 4 Quesnel on 1 Cor. i. L 

5 Conclus : on to the History of his Own Times. See also Past. Care, chap. vii. Even 
for the charge of the poor — probably connected with the preaching of the Gospel — spiritual 
qualifications were requisite. Acts vi. 3. Comp. 1 Tim. iii. 8 — 10. 



92 VIEW OF THE CHRISTIAN MINISTRY I 

hand, every Christian is not ordained to be a Minister. The ex- 
amples of Aquila and Priscilla, 1 and the various helpers of the 
primitive church called over by name in the Apostolical saluta- 
tions, 2 clearly prove, that devotedness to the cause of God is a 
component and acceptable part of Christian obligation. In this 
wide field of service, laymen may exhibit the spirit of the Min- 
istry in perfect consistency with their secular employ, and with- 
out an unauthorized intrusion upon the express commission of the 
sacred office ; — the entrance into which, without a Divine call, the 
greatest talents, the most elevated spirituality, and the most sincere 
intentions, cannot justify. 

The two grand combining requisites for this " Divine vocation" 
may be determined to be, a desire, and a fitness, for the office. 

I. The desire of the work was a prominent feature in the 
Ministerial character and qualifications of Christ. While in the 
bosom of the Father, and in the anticipation of his work, " his de- 
lights were with the sons of men." 3 " When he cometh into the 
world," for the accomplishment of his work, the same earnest de- 
sire distinguished him. 4 On one occasion of bodily need, he told 
his disciples, that " he had meat to eat that they knew not of;" 
bidding them to understand, that his delight in his Father's work 
was to him " more than his necessary food." 6 The Apostle strongly 
marks a constraining desire as a primary Ministerial qualifica- 
tion ; 6 something far beyond the general Christian desire to pro- 
mote the glory of God — a special kindling within — in character, if 
not in intensity, like " the burning fire shut up " in the prophet's bo- 
som, and overcoming his determination to go back from the service 
of his God." 7 This constraint rises above all difficulties, takes 
pleasure in sacrifices for the work's sake, and quickens to a readi- 
ness of mind, that (were it not restrained by conscious unfitness 
and unworthiness) would savour of presumption. The sense of de- 
filement almost shuts the mouth ; but the sense of mercy fills the 
heart, and it " cannot stay." 8 The work is more desirable than 
the highest earthly honours ; so that, even under the most despond- 
ing anticipations it cannot be relinquished. 9 This desire will be 

1 Acts xviii. 25. 2 Phil. iv. 3. Rom. xvi. &c. 3 Prov. viii. 31. 

4 Comp. Psalm xl. 8. with Heb. x. 5—9. 5 John iv. 32—34. 

6 < This is a true saying,' — (his peculiar mark of emphasis — 1 Tim.i. 15; iv. 9; 2 Tim. 
ii. 11, with 1 Tim. iii. l^'Optyo^tu, Appeto. It signifies an earnest desire, quasi porrec- 
tis manibus prehendere et arripere, 1 Tim. vi. 10. Heb. xi. 16. Quo verbo vehementior 
appetitus ac desiderium signijicator. Estius ad locum. Orexis apud Plinium desiderium.' 
Leigh's Critica Sacra, icahiv epyav entevfisi. The lusting of the spirit. 

7 Compare Jer. xx. 9. Thus Moses separated the Divinely-appointed builders of the 
tabernacle, Exodus xxxv. 21. 8 Compare Isaiah vi. 5—8. 

9 It is difficult to allude to the experience of Henry Kirke White on this subject, with- 



THE NECESSITY OF A DIVINE CALL. 93 

most enlivening, when the mind is most spiritual, and will connect 
the communication of the blessing, with ardent prayers for a large 
reciprocal benefit. 

It should also be a considerate desire — the result of matured 
calculation of the cost. This, we fear, has been sometimes lost 
sight of, in the exchange of secular professions, (more especially the 
army and navy,) for the service of the altar. But seldom is the 
declaration more important — " He that belie veth shall not make 
haste." 1 Waiting time is of the utmost moment to scrutinize the 
real principles of the heart, which have dictated an abandonment 
of the calling originally, (as it was presumed) suggested by the 
Providence of God ; and in which ordinarily it is the will of God 
that we should " abide.'" 2 The relinquishment of a secular calling 
for the sacred office, can never be justified in foro co?iscie?itice, or 
be productive of ultimate advantage either to the individual or to 
the Church — without the clearest providential light — the most 
watchful caution against the influence of natural inclination, as the 
interpreter of Providence — the most earnest and persevering prayer 
— and the most satisfactory evidence of abstraction from all mo- 
tives of personal ease, indulgence, or interest. Under these circum- 
stances, where the call is not evidently of God, a due contempla- 
tion of the difficulties in prospect, combined with a trembling sense 
of his own weakness, will probably direct the mind of the candi- 
date to some less responsible undertaking. This inconsiderate de- 
sire will gradually weaken and die away ; or, if it should act pre- 
sumptuously in pushing forward to the work, it will issue (unless 
the Lord should open his eyes) in bitter and unavailing fruits of 
repentance. 3 

It must also be a disinterested desire. Pure intention is indis- 
pensable to the meanest service in the Lord's work. Much more 
important therefore is it — that our choice of the service of his sanc- 
tuary should be uninfluenced by the love of literature, or the op- 
out some feeling of regret at his (to us) premature dismission. — ' Since the time I was 
awakened to a true sense of religion, I have always felt a strong desire to become useful 
in the church of Christ — a desire which has increased daily, and which it has been my 
supplication might be from God. It is true, before I began to be solicitous about spir- 
itual things, I had a wish to become a clergyman ; but that was very different. I trust I 
may now say, that I would be a Minister, that I may do good ; and although I am sen- 
sible of the awful importance of the Pastoral Charge, I uould sacrifice every thing for it, in 
the hope, that I should be strengthened faithfully to discharge the duties of that sacred 
office. I think I have no other reason to offer but this — the hope of being an instrument 
in the hands of God to the promotion of his glory is my chief motive.' See his Remains. 

1 Isaiah xxviii. 16. 2 1 Cor. vii. 20. 

3 Matthew Henry admirably warns against intrusion into the sacred office. 'We must 
not' (said he) ' be forward to put forth ourselves in the exercise of spiritual gifts. Pride 
often appears in this, under the pretence of a desire to be useful. If the motive be cor- 
rect, it is good; but humility uill wait for a calV Life, p. 294 



94 VIEW OP THE CHRISTIAN MINISTRY t 

portunities of indulgent recreation — that we should guard against 
desires of professional elevation — that we should be divested of the 
selfish motives of esteem, respectability, or worldly comfort — that 
we should " seek not great things for ourselves " — that we should 
aim at nothing but souls, rather willing to win one to Christ than 
a world to ourselves — and that we should exhibit a devoted conse- 
cration of all our talents to the service of God. 1 ' He who is called 
to instruct souls ' (said Bernard) ' is called of God, and not by his 
own ambition ; and what is this call, but an inward incentive of 
love soliciting us to be zealous for the salvation of our brethren ? 
So often as he, who is engaged in preaching the word, shall feel his 
inward man to be excited with Divine affections, so often let him 
assure himself, that God is there, and that he is invited by him to 
seek the good of souls.' 2 To the same purpose Q,uesnel observes — 
' One of the most certain marks of the Divine call is, where it is 
the purpose of a man's heart to live, to labour, and to possess no- 
thing., but for Jesus Christ and his Church.' 3 Where the heart is 

1 The following Scripture references may employ secret and serious self-inquiry : — 1 
Sam. ii. 36. Micah iii. 11. Phil. ii. 20, 21. 1 Tim. hi. 8. Titus i. 7—11. The com- 
mand of God — Jer. xlv. 5. The appeal of his faithful servants — 1 Sam. xii. 3. Acts xx. 
33. 1 Thess.ii. 4 — 9. 'Ask yourselves often' — said Bishop Burnet — 'would you follow 
that course of life, if there were no settled establishment belonging to it, and if you were 
to preach under the cross, and in danger of persecution 1 For till you arrive at that, you 
are yet carnal, and come into the priesthood for a piece of bread.' Conclusion to the His- 
tory of his own times. 

2 Milner's Church History, Vol. iii. 409. " 

3 Quesnel on Rom. i. 1, and John x. 1, 2. Calvin gives the same view — 'Est autem 
bonum cordis nostri testimonium, quod neque ambitione, neque avaritia, neque ulla alia 
cupiditate, sed sincero Dei timore, et aedificandse Ecclesiae studio oblatum munus recipi- 
amus. Id quidem unicuique nostrum (ut dixi), si volumus Ministerium nostrum Deo 
approbare, necessariumest.' Instit. Lib. iv. c. hi. 11. Comber supposes, that our Refor- 
mers had this definition in their view in framing the important question in the Ordina- 
tion Service, which was written a few years after the publication of the Institutes. 
Philip Henry gave a most beautiful exposition of this desire, in answer to the question 
put to him at his Ordination. — ' As far as upon search and inquiry I can hitherto find, 
though there be that within me, that would seek great things for myself (if indeed they 
were to be found in this calling), yet with my mind I seek them not. But the improve- 
ment of the talent, which I have received in the service of the Gospel, for the glory of 
God, and the salvation of souls, I hope is in my eyes. If there be any thing else, I own 
it not — I allow it not. While so many " seek their own," it is my desire, and it shall be 
my endeavour, to " seek the things of Jesus Christ." ' Life, p. 34 — Matthew Henry's 
self-inquiry at the same sacred season was of a similar spirit. ' 1. What am /?' Have 
I been convinced of my condition, and been humbled for my sin 1 Have I heartily given 
myself to Christ 1 Have I a real hatred of sin, and love of holiness 1 2. What have I 
done? Time trifled! opportunities lost! engagements broken! conversation unprofit- 
able ! forgetfulness of God and of duty ! 3. From what principles do I undertake this 
work ? I trust from a persuasion of the Divine institution of the Ministry, of the neces- 
sity of a Divine call, and of my call to the work : from zeal to God, and love to precious 
souls. 4. What are my ends in this work ? Not taking it as a trade to live by ; not to 
get myself a name, or to maintain a party ; but aiming at the glory of God, and the good 
of souls. 5. Wluxt do I want ? That God would fix my heart in dedication to the work ; 
that he would be with me at my Ordination ; that he would fit me for my work with the 
gifts of knowledge, utterance, and prudence ; and With all Ministerial graces, especially 
sincerity and humility ; and that he would open a door of opportunity to me. 6. What 
are my resolutions ? To have nothing to do with sin ; to abound in gospel obedience ; 
to consider my Ordination Vow in the employment of my talents, the maintenance of the 



THE NECESSITY OF A DIVINE CALL. 95 

freed from selfishness, and purely acted upon by the will of God, 
and the readiness to labour for him, there is much encouragement 
to advance toward this holy function. The importance and purity 
of this desire are strongly marked, as the grand qualifications to 
" feed the flock of God." 1 " If I do this thing willingly," (says the 
Apostle) " I have a reward." 2 — ' But if you do not feel in your- 
selves ' (as the eloquent Massillon addresses his clergy) ' a desire of 
being employed as the ambassadors of God — judge ye yourselves, 
whether ye are called into the Lord's vineyard. God implants a 
love in the heart for the service to which he calls ; and better would 
it have been for you to have felt, that it was not the Ministry for 
which you were intended, than that you should possess a want of 
inclination for the performance of its duties. It is not necessary^ 
that a voice from heaven should say to you in secret — " The Lord 
hath not sent you." Your judgment, enforced by the dictates of 
your conscience, tells you so.' 3 

II. But to this desire must be added a competent measure of 
Ministerial gifts. Our Lord was furnished w 7 ith this evidence of 
his call, and endowment for his work. 4 The Apostle distinctly 
connects this ability with our commission, w r hich he directs to be 
consigned not to " faithful men " generally — but to those among 
them, " which shall be able to teach others also." 5 But as this 
subject has already come before us, 6 we shall only observe, that the 
ability for the sacred office is very distinct from natural talent, or 
the wisdom and learning of this world. These — though subordi- 
nate^ most useful and important — are no where mentioned as 
constituting the essentials of Ministerial qualifications. A man of 
ordinary natural gifts, and under Divine teaching, may be able to 
pray, to preach the Gospel, to administer the sacraments, and to 
save immortal souls. And such a one has a far better claim to the 
title of a Minister of Christ, than an erudite scholar or accomplished 
theologian, destitute of spiritual qualifications. In directing the 
ignorant in the way of heaven — in awakening the careless and in- 
sensible — in subduing the rebellious — in dealing with the entangle- 
ments of tempted consciences — how inefficient would be all the 
force of philosophical or historical illustration ! One simple decla- 

truth. the charge of my family, the superintendence of my flock, and the endurance of 
opposition. Abridged from M. Henry's Life. p. 34 — 44. 

i See 1 Peter v. 2. 2 i Cor. ix. 17. 3 Massillon's Charges, p. 60. 

4 Compare Psalm xlv. 7. Isaiah xi. 2 — 4 ; xlii. 1 ; lxi. 1. His own messenger exhib- 
ited these credentials Jo the people — John iii. 34. 

5 2 Tim. ii. 2. Elsewhere he marks this qualification by a word, which our trans- 
lators have given with sufficient accuracy — "apt to teach" — SiSciktikos — 1 Tim. iii. 2. 
2 Tim. ii. 24. Compare 2 Cor. ni. 6. 

6 Part I. chanter vi. On Ministerial Qualifications. 



96 VIEW OF THE CHRISTIAN MINISTRY: 

ration of the Gospel, 1 on the other hand, would, with the Lord's 
blessing, remove the darkness, melt away the stubbornness, and 
bring in all the consolation of heavenly light and peace. We doubt 
not but the true Christian Minister, well-furnished with human 
learning — without casting away this valuable gift — yet makes 
far more use of, and estimates at a far higher value, that learning 
which he has obtained " in the secret place of the Most High." 2 
This is the fitness mainly, though not exclusively, to be sought 
for. Let the noviciate be found in the daily habit of prayer, in the 
conscientious improvement of his natural gifts, in a diligent in- 
crease of his intellectual as well as spiritual stores — and he will 
find the promise made good — " Whosoever hath, to him shall be 
given, and he shall have more abundantly." 3 In this course he 
may largely encourage his desire to be duly admitted into the sa- 
cred office, soberly anticipating the results according to the will and 
word of God, but not regarding them as the warrant of his prepara- 
tion or desire for the work. 

So important, however, is the combination of desire and capacity? 
that neither, separated from the other, can be deemed sufficient. 
The desire (though correctly answering to the standard of inten- 
sity, consideration, and purity) does not of itself attest a Divine vo- 
cation. We cannot suppose the Lord to send unqualified labourers, 
however willing, into his vineyard : 4 and none but he can qualify 
them. The servant of God, therefore, may be called to yield his 
most ardent wishes in the conscious inability to set forth the truth 
in an intelligent and effective form. Yet may he in this self-re- 
nouncing sacrifice console himself with the most gracious accept- 
ance of his desires, 5 though his services be not required. Nor will 
the richest furniture of Ministerial gifts, without a special desire 
and interest in the work, (though it may qualify the Christian for 
important usefulness as a helper of the Church) evidence a move- 
ment by the Holy Ghost for this high and important service. But 
when the Lord constrains the heart of his servant with a desire, 
and furnishes him with competent ability — when in the clear ap- 
prehension of the labour, pain, and difficulty of the work, he can 
yet say — None of these things move me* — then may he seek to 
be set apart by the instrumentality of man, having the witness 

1 Such as Matt. xi. 28. John iii. 16, &c. 2 See Philippians iii. 7. 8. 

3 Matt. xiii. 12; xxv. 29. 

4 In common life. " he that sendeth a message by the hand of a fool, cutteth off the 
feet, and drinketh damage " — Prov. xxvi. 6. Could we then suppose, that Divine wis- 
dom would commit the administration of the Church to capacities inadequate to the re- 
sponsibility of that most important trust 1 

5 1 Kings viii. 18. 6 Acts xx. 24. 



THE NECESSITY OF A DIVINE CALL. 97 

within him that he has been called by God. And such a call will 
be duly authorized by the presbyters of the Church, and will 
doubtless be yet more clearly attested by the Divine blessing upon 
his work. 1 

The Providence of God, as we have before hinted, will prob- 
ably afford more or less confirmation of this call. For this is " the 
wheel within a wheel," moving in harmonious conjunction, but in 
direct subserviency to his purposes respecting his Church. If there- 
fore these arrangements direct the choice of a secular calling, much 
more may Ave expect him thus to guide the inward call to his own 
work — a matter so deeply connected with the interests of his king- 
dom. The providential disposing, therefore, of a person's circum- 
stances, thoughts, inclinations, and studies, to this main end — the 
disappointment of his plans for a future course in life — the unex- 
pected and repeated closing up of worldly avenues — unlooked-for 
openings in the Church (in the way of usefulness, not of prefer- 
ment) — some particular crisis in the individual sphere — some 
change or influence of family circumstances — one or more of these 
may prove the " word behind him, saying — This is the way, walk 
ye in it." 2 Direction, however, will probably be given rather in op- 
position to indulgence of a constitutional propensity — damping a 
sanguine temperament, and rousing an indolent habit. Wise and 
tender discipline will form the pliable spirit, ready to discern and 
follow our Father's will. The Lord usually trains his servants to 
waiting, and to much conflict in their way to his immediate service. 
But in humble patient confidence, their " path will be as the shi- 
ning light."* 

The judgment of Christian friends, and specially of experi- 
enced Ministers, might be useful in assuring the mind, whether 
or not the desire for the work be the impulse of feeling rather than 
of principle, and the capacity be self-deceiving presumption. The 

1 This view of the subject is nearly identical with Bishop Burnet. His application is 
too striking to be omitted. ' This mart (remarks the Bishop with a solemnity truly epis- 
copal), ' and this man only — so moved and qualified, can in truth and with a good con- 
science answer, that he trusts he is inwardly moved by the Holy Ghost. And every man 
that ventures on the saying it without this, is a sacrilegious profaner of the name of God, 
and of his Holy Spirit. He breaks in upon his church, not to feed it, but to rob it ; and 
it is certain, that he who begins with a he may be sent by the father of lies ; but he can- 
not be thought to " enter in by the door" who prevaricates in the first word that he says in 
order to his admittance.'' — Pastoral Care, ch. vi. 

2 Isaiah xxx. 21. 

3 I must add this to the encouragement and comfort of such as can resolve to deliver 
themselves up to the conduct and direction of Providence, that I never knew any one 
of those few, who have followed this maxim exactly, that have not found the fruit of it 
even in this world — as if there had been a secret design of hep.ven, to encourage others 
to follow their measures — to depend on God, to deliver themselves up to his care, and to 
wait till he opens a way for their being employed and settled in such a portion of his 
husbandry, as he shall think fit to assign them." Pastoral Care, ch. vii. 

13 



98 VIEW OF THE CHRISTIAN MINISTRY : 

late pious and learned Dr. Leland took this satisfactory view of his 
own case — ' God has been graciously pleased ' (said he,) l to give 
me some talents, which seem capable of being improved to the edi- 
fication of the Church. He hath disposed and inclined my heart 
to a ivillingness to take upon me the sacred Ministry, and that 
not from worldly, carnal ends and views, but from a sincere in- 
tention and desire of employing the talents he has given me in 
promoting the salvation of souls, and serving the interests of truth, 
piety, and righteousness in the world. And I have been encour- 
aged by the judgment and approbation of several learned and pi- 
ous Ministers, who, after a diligent course of trials, carried on for a 
considerable time, judged me to be properly qualified for that sacred 
office, and animated me to undertake it. Upon seriously weighing 
all these things, 1 cannot but think, I have a clear call to the 
work of the Ministry ; and I verily believe, that, if I rejected it, I 
should sin against God, grieve many of his people, counteract the 
designs of Divine providence towards me, and alienate the talents 
he has given me to other purposes, than those for which they seem 
to have been intended.' 1 

The importance of this discussion will be generally allowed. To 
labour in the dark, without an assured commission, greatly obscures 
the warrant of faith in the Divine engagements ; and the Minister, 
unable to avail himself of heavenly support, feels his " hands hang 
down, and his knees feeble " in his work. On the other hand, the 
confidence that he is acting in obedience to the call of God — that 
he is in his w^ork, and in his way — nerves him in the midst of all 
difficulty, and under a sense of his responsible obligations, with al- 
mighty strength. Yet under no circumstances is there a warranted 
ground for distress in a simple consecration to the service of God. 
Let the Minister in seasons of anxiety cast himself upon the mercy 
of God, and doubt not of acceptance. 

But in closing our consideration of this subject, we cannot forget, 
that the inward call has not always, accompanied the public invest- 
ment with Ministerial authority. With many of us it is a painful 
recollection, that we entered into this sacred office with hearts un- 
enlightened with Christian doctrine, and unimpressed with Minis- 
terial obligations. 2 Yet let the remembrance of this sin be in hu- 

1 See Leland's Life, prefixed to his sermons. ' Vocantur, quibus data facultas, volun- 
tas, et locus. Omnia tria Dei dona tamen requirunt nostrum studium. Oratio et dili- 
gentia poscitur, quo discas quod doceas. Voluntas etiam petenda a Domino est. Locus 
docendi item qusrendus est ; nee tacendum, nisi ubi nemo velit audire.' Bucer. De vi 
et usu S. Min. , » 

2 See Scott's affecting reference to his own case — Force of Truth, and Practical Obser- 
vations on Numbers xvi. 1 — 19. Also the same confession from Mr. Walker of Truro, a 



THE NECESSITY OF A DIVINE CALL. 99 

miliation — not in despondency. Let us be afflicted indeed for our 
unhallowed approach to the sacred altar : yet not " swallowed up 
with overmuch sorrow." There is with our gracious God mercy 
for this, as well as for any other sin ; and we shall not apply to 
him for it in vain. Doubtless we should bear this sin in special 
remembrance to the end of our days ; both as an occasion of mag- 
nifying the grace of God, 1 and as an incentive to redoubled exer- 
tions throughout our future course. In order to generate in our 
hearts this deepened contrition, it will be well to bring frequently 
before our minds, and especially at the annual return of the season 
of our ordination, the vows, which we then took upon us : and in a 
new perception of their responsibility, to consecrate ourselves to 
God afresh, with a full determination of heart through grace to ful- 
fil them. Thus receiving, as it were, a second commission, with 
shame and self-reproach, and yet with thankfulness ; we shall be 
given to it ; we shall have an evidence in our own souls, that, 
though at the time of ordination we were not " moved by the Holy 
Ghost," we are so now ; and if our conscience bear witness to us, 
that we are now cordially renouncing whatever is inconsistent with 
our high and heavenly calling, we need not doubt of God's merci- 
ful acceptance in all our labours of love, and (in confirmation of his 
own word) of a blessing to be conferred also on our own souls ac- 
cording to our labour. 

minister of peculiar simplicity and most honoured devotedness to his Master's work. See 
his valuable collection of Tracts, entitled Practical Christianity, pp. 190, 191. Compare 
also ' Humbling Recollections of my Ministry' — (Seeley's) an edifying Memorial by a 
devoted Minister lately removed from his labours, 
i See 1 Tim. i. 11—16. 



L.ofC. 



PART III. 



CAUSES OF MINISTERIAL INEFFICIENCY CONNECTED 
WITH OUR PERSONAL CHARACTER. 1 

The Writer is well aware of the extreme delicacy, consideration, 
and tenderness, which the treatment of this part of his subject re- 
quires of him. He can, however, truly state, that, though for his 
personal profit he has diligently observed the Ministrations of his 
brethren, yet the material for remark which will now be detailed, 
is drawn rather from a painful acquaintance with his own deficien- 
cies and temptations, than from a censorious scrutiny of others ; and 
he trusts that it will be remembered, that there is a wide difference 
between exposing the defects of his brethren in the pride of self- 
gratulation, and observing their failures in connection with a deep 
searching into his own heart, and for the purpose of bringing all into 
a condensed view for the common good. 

The important influence, favourable or unfavourable, of our per- 
sonal habits upon the Ministerial work, is obvious. The character 
of the individual must have a prominent part in forming the Min- 
ister ; and therefore the causes, that operate in the declension of 
the Christian life, must belong to this department of the subject. 
Particulars will now be specified. 

1 For some valuable papers on this division of our subject, the reader is referred to the 
Christian Observer, 182.2. 



102 VIEW OF THE CHRISTIAN MINISTRY 



CHAPTER I. 

WANT OP ENTIRE DEVOTEDNESS OF HEART TO THE 
CHRISTIAN MINISTRY. 

The paragraph (1 Tim. iv. 13 — 16.) condenses in the smallest 
compass the most important body of appropriate instruction, and 
encouragement to Ministerial devotedness — " Give thyself wholly 
to these things, that thy 'profiting may appear to all. Take 
heed unto thyself and unto the doctrine ; continue in them ; for in 
doing this thou shall both save thyself, and them that hear thee? 
The effect of the Apostles' resolution to " give themselves to prayer, 
and to the Ministry of the viord" exhibited the influence of Chris- 
tian devotedness upon Ministerial success. 1 The great Shepherd, 
indeed, who gave himself for, gave us to, the flock ; 2 and there is 
no more responsible thought connected with our work, than the ob- 
ligation of giving ourselves to our people, so that they shall be led 
to prize us as a gift from Christ. Oh ! that we might be able to 
tell them ' We belong to Christ, and he has given us to you ; we 
owe our whole selves entirely to you ; 3 we are " your servants for 
Jesus' sake ;" 4 we have given ourselves to the work, and we desire 
to be in it, as if there was nothing worth living for besides : it shall 
form our whole pleasure and delight. We will consecrate our whole 
time, our whole reading, our whole mind and heart to this service.' 
We cannot suppose it to be less necessary for us than for Archip- 
pus, to " take heed to the Ministry which we have received in the 
Lord, that we fulfil it," 5 or that the Apostolical exhortations to un- 
remitted diligence are less applicable to us than to the beloved Tim- 
othy. 6 Do the privileges and immunities of our admirable Estab- 
lishment furnish a plea for self-indulgence ? Or shall we be satis- 
fied with a routine of outward service, sufficient to justify us in the 
eyes of our Diocesan ; while, as respects any painful exercises of 
self-denial, we are " serving the Lord with that which doth cost us 
nothing ?" 7 We are to be labourers, not loiterers, in the Lord's 
vineyard ; not doing his work with a reluctant heart, as if we did 
it not, as if we feared being losers by him, or giving him more than 

1 Acts vi. 4 — 7. Mark this resolution exemplified in a faithful Minister of the primi- 
tive Church, equally given to prayer, and the more toilsome work of the Lord, Col. i. 7 ; 
with iv. 12. Phil. ii. 30. 

2 Comp. Eph. iv. 8—12. 3 R om . j. 14. 4 2 Cor. iv. 5. 

5 Col. iv. 17. 6 2 Tim. iv. 1, 2. 7 2 Sam. xxiv. 24. 



WANT OF ENTIRE DEVOTEDNESS OP HEART. 103 

he deserved. ' The pastoral dignity is really the condition of a ser- 
vant. It obliges a man to devote himself entirely to Jesus Christ, 
and to his Church. Both the Minister and the Ministry are only 
for the Church. He who in this state does not apply himself en- 
tirely to the service of the Church, will be treated as a thief, and 
a sacrilegious person. Whoever has not the spirit of his Ministry, 
renders all the talents and advantages useless, which he has receiv- 
ed to serve the Church. A pastor ought to have nothing at heart 
but the work of God and the salvation of souls. This ought to be 
his delight, his meat, and his life.' 1 Let us remember, that, as Min- 
isters, we are not only, like our fellow- Christians, " bought with a 
price," but we are set apart, yea, devoted, to this work. We have, 
therefore, no right " to entangle ourselves with the affairs of this 
life," so as to hinder our entire consecration to the Church. So 
strongly was this obligation felt in the primitive age, that Cyprian 
gives the judgment of the Church, that a presbyter should not en- 
tangle himself with the office of an executor. If, however, they 
unadvisedly made an absolute rule, still the principle was excellent 
— that the Minister's constant employment in spiritual affairs, pre- 
cluded him from giving the necessary attention even to important 
secular duties. 2 " 

Our responsibilities demand an entire devotedness of spirit to 
every soul, as if it were the sole object of our care. ' It ought 
therefore to be our solemn and cheerful determination, to refrain 
from studies, pursuits, and even recreations, that may not be made 
evidently subservient to the grand purpose of our Ministry. The 
Apostle would remind us, in our visits, journeys, the common inter- 
course of life, never to forget, not only our Christian but our Minis- 
terial character. All must be stamped with its holiness : all must 
be a part of a system strictly adhered to, of being constantly learn- 
ing, and waiting the opportunity of imparting what we have 
learned in the things of God.' 3 Mr. Cecil used to say, that the 

1 Q,uesnel on Rom. i. 1. Ephes. iii. 1. John iv. 34. 

2 2 Tim. ii. 4. Cypr. Epist. i. See Burkitt on Luke ix. 61, 62. ' Facile unusquis- 
que intelligat, sacrum ministerium a nemine posse ulli ecclesiae, quamvis exiguse, qui 
non huic procurando ministerio se totum adclicat et impendat.' Bucer de Ordinat. Legit. 
Minist. Eccles. 

3 Scott's Letters and Papers, pp. 307, 308. In another place he writes to a friend in 
the same spirit of fervid and habitual devotedness — 'My conscience is never quiet or joy- 
ful, but when I am busy in some Ministerial employment ; not merely in acquiring, but 
in communicating, the knowledge of Divine things by my tongue and pen : not only by 
meditation endeavouring to affect my own heart, but by some method or other endeavour- 
ing to affect others, and stir them up to seek, trust, love, and serve the Lord. And after 
a multitude of thoughts about pride, ambition, &c. influencing me to be active, (and they 
will insinuate themselves,) I am persuaded Satan would have me while away my life in 
inactivity, under pretences of modesty, diffidence, and humility ; and he never is wanting 
to furnish me with excuses for delaying or shifting services.'— Life, p. 213. 



104 VIEW OF THE CHRISTIAN MINISTRY: 

devil did not care how ministers were employed, so that it was not 
An their proper work. Whether it was hunting or sporting, cards 
and assemblies, writing notes upon the classics, or politics, it was 
all one to him. Each might please his own taste. In contrast to 
this mind, how manly was Nehemiah's repeated answer to his sub- 
tle enemies, when they would have diverted him from the immedi- 
ate service of his God — " I am doing a great work, so that I cannot 
come down I" 1 — And does not the building of the spiritual temple 
require the same concentrated devotedness of heart, the same sense 
of primary obligation ? And are we, in a similar spirit, ready to 
answer the suggestions of a corrupt heart, of pride, indolence, love 
of ease, worldliness, and unbelief — ' I may not — I must not — I 
dare not — " I cannot — come down ?" ' In the true spirit of our 
work we shall " let the potsherd strive with the potsherd of the 
earth " — yea, even " let the dead bury their dead," rather than al- 
low the business of this life to detain us from the present and im- 
perative duty — " Go thou, and preach the gospel of God." 2 

Bishop Burnet adverts to l the great notion of the Pastoral care, 
which runs through our Ordination Service — that it is to be a 
man's entire business, and is to possess both his thoughts and his 
time.' ' What greater force or energy ' — the Bishop asks — ' could 
be put in. words, than in these ? Or where could any be found, 
that are more weighty and more express, to show the entire dedi- 
cation of the whole man, of his time and labour, and the sepa- 
rating himself from all other cares, to follow) this one thing with 
all possible application and zeal ? There is nothing in any of- 
fice, ancient or modern, that I ever saw, which is of this force — so 
serious and so solemn.' 3 The Clergy ' have a double account to 
settle — an account with God, as well as an account with man ; and 
it may happen, that, although the latter party have nothing to ob- 
ject against them, yet their functions may not have been ade- 
quately discharged in the sight of the great High -Priest of the 
Church. Even if their engagement be not exactly in the nature 
of a conditional contract, as far as man is concerned, yet there are 
certain extra-official obligations — certain undefined, though not 
less binding, duties, which every man set apart for the Ministry 
has undertaken to fulfil.* His work must not be looked upon as 

1 Neh. vi. 3, 4. ' Minister verbi es. Hoc age ' — was the quickening stimulus of the 
holy and learned Mr. Perkins. 

2 Isaiah xlv. 9. Luke ix. 59, 60. 3 Pastoral Care, chap. vi. 

4 See Burnet's Past. Care, ch. viii. Mr. Richmond's Ministry may furnish a specimen 
of these ' undefined extra-official obligations.' Besides two complete services on the 
Sabbath — it consisted of a Sunday evening lecture for the young — Cottage lectures on 
Tuesday, and latterly, also, on Thursday evenings — a lecture in the church on Friday, 



WANT OF ENTIRE DEVOTEDNESS OP HEART. 105 

an ordinary profession, to be conducted on that principle of recipro- 
city, which governs the common dealings of mankind. He dese-* 
crates his high calling, when he considers it in the light of a mere 
commercial transaction, in which a bargain is struck for a certain 
return of services upon the payment of a certain price. Like his 
heavenly pattern, he will be constantly about his Master's business ; 
he will avail himself of times and seasons and topics, and present 
the truths of which he is the depository, in so judicious and per- 
tinent a manner, that his " speech " may at all times " be seasoned 
with salt, and that no man may be able to accuse him of neglect, 
or inquire, like Esau, in the tone of mingled regret and reproach — 
" Hast thou not a blessing for me also V n 

Our " heavenly pattern " did indeed furnish a striking illustration 
of the true spirit of the Christian Ministry — "doing with our 
might." His whole soul was in it — intent upon one thing — subor- 
dinating relative obligations, 2 personal convenience, 3 — and even 
present necessity, 4 to the main business. No time was wasted upon 
trifles. Such unblushing activity ! Never was an opportunity of 
usefulness lost. Even the common courtesies 5 of life — public occa- 
sions 6 — were improved as vehicles of the most important instruc- 
tion. The thought of relinquishing his work was intolerable. 7 
Through most sinking reproach and tribulation, he persevered to 
the end. 8 The labours of single days were unprecedented in Min- 
isterial annals ; 9 and a lengthened course was compressed within 
the contracted space of three years. 

with weekly instruction at the workhouse, and a monthly lecture before the sacrament. 
Combined with this system of public instruction was the constant fulfilment of the Apos- 
tolical injunction, of going from house to house. See his Life, pp. 114, 115, 588, 589. 
Many devoted Ministers would be " pressed out of measure, above strength," and would 
shortly " have the sentence of death in themselves" from such incessant demands; and 
' Christ ' (as an excellent Minister said to his brother) ' is too great a Master to need, 
and too good a Master to require, his servants to kill themselves in his service.' Some, 
however, profess to be retained from these ' extra-official ' labours by the fear of entail- 
ing heavy burdens upon their successors. But the Lord will not require of them the 
same portion of work with diminished physical resources ; while he justly demands of 
all his servants, that, as their strength, so their work shall be. While the higher, and 
most reasonable, demands of many of our Diocesans, are stimulating us to increasing 
exertions, let us be careful, that prospective considerations do not paralyze our present 
energies, and that we grudge not to expend a healthful constitution in a service, in which 
angels might think it an honour to be engaged. Where health, strength, talents, and 
opportunities are vouchsafed, who will say, that such labours are uncalled-for by the 
exigency of the case, by the voice of conscience, by the constraining influence of our Mas- 
ter's love, (John xxi. 15 — 17.) or by those solemn Ordination engagements, which we 
have voluntarily undertaken 1 

1 Bishop of Winchester's Ministerial Character of Christ, pp. 232, 233. 

2 Luke ii. 49. Matt. xii. 46—50. 3 Mark vi. 34—50. 4 j hn iv. 6—14 
5 Luke vii. 36—50; xi. 37; xiv. 13—24. e j hn vii. 37. 

7 Matt. xvi. 23. 8 Isaiah 1. 5, 6. John xvii. 4. 

9 Compare Mark i. 32 — 38. The parables, Matt. xiii. seem to have been delivered in 
the afternoon of a day, that had been previously spent in the work of instruction. Dod- 
dridge remarks on another occasion, that ' no one of the prophets that we read of in 



106 VIEW OF THE CHRISTIAN MINISTRY I 

In a large measure of the same spirit did the great Apostle follow 
his blessed exemplar. His very soul and spirit were set upon his 
work. Never did any hireling long for preferment, as did he to 
be made the organ of spiritual blessings 1 to the church. He had a 
heart and tongue to speak, wherever there was an ear to hear — 
even at Rome itself. 2 His account of one of his courses informs us, 
that he commenced his work the very " first day he came into 
Asia " — " publicly and from house to house " — " declaring the 
whole counsel of God " — " keeping back nothing that was profitable" 
— "warning every one night and day for three years" — outwardly 
exposed to the " temptations " of his enemies, and inwardly 
" pressed in his spirit " by a tenderness, fervour, and compassion, 
which could find no vent but in " tears " — and determined at what- 
ever cost to pursue his course with undaunted perseverance. 3 Thus 
could he testify— " God is my witness, w T hom / serve with my 
spirit in the Gospel of his Son." 4 

And might we not ask — Is " God our witness ?" Does he 
mark in us — we say not any particular frequency of preaching, 
but — the purpose, frame of heart, and stamp of a faithful Minis- 
tration of the Word — the spirit of a " pastor after God's own 
heart ?" 5 A devoted Minister feels, that there is sufficient employ- 
ment for his whole life in his work ; that so far as he lives in the 
spirit of it, it is his highest pleasure ; and that he can never rightly 
perform its duties except he be Avholly given to it. He will there- 

the Old Testament, appears to have wrought so many beneficial miracles in his whole 
life as our Lord did on this one afternoon.' Family Expositor on Matt. ix. 33. Sec- 
tion lxxii. 

i Rom. i. 11, 12. 1 Thess. iii. 8—11. 2 R om . i. 15. 

3 Compare Acts xx. 18 — 36. Other courses of considerable extent are described 
Rom. xv. 18—28. 

4 Rom. i. 9. Brainerd shows the nearest approximation to this spirit. He could 
scarcely give expression to the full glow of his love for his Master's work. — ' I longed 
to be' — he would sometimes say — ' as a flame of fire, continually glowing in the Divine 
service, preaching and building up Christ's kingdom to my latest, my dying hour.' 

5 Jer. iii. 15. Let us listen to Latimer's plain and faithful exhortations. Speaking 
of " the Shepherds abiding in the field, keeping watch over their flock by night," — he 
adds — ' I would wish that all clergymen, the curates, parsons, and vicars, the bishops 
and all other spiritual persons would learn this lesson by these poor shepherds ; which 
is, to abide by their flock, and by their sheep — to tarry among them — to be careful over 
them — not to run hither and thither after their own pleasure, but to tarry by their bene- 
fices, and feed their sheep with the food of God's word, and to keep hospitality, and so 
to feed them both soul and body. For I tell you, these poor unlearned shepherds shall 
condemn many a stout and great learned clerk ; for these shepherds had but the care 
and charge over brute beasts, and yet were diligent to keep them and to feed them ; and 
the others have the care over God's lambs, which he bought with the death of his Son, 
and yet they are so careless, so negligent, so slothful over them ; yea, and the most part 
intendeth not to feed the sheep, but they long to be fed by the sheep : they seek only 
their own pastimes, they care for no more. But saith Christ to Peter — What said he % 
" Peter, lovest thou me V Peter made answer, Yes. " Then feed my sheep." And so 
the third time he commanded Peter to feed his sheep, &c. Luke ii. 8 — 12. Compare 
.Quesnel on Luke xiii. 22. 



CONFORMITY TO THE WORLD. 107 

fore find time for nothing, but what is more or less connected with 
this main end. 

The want of Divine influence on our work should therefore 
suggest a close and searching scrutiny — Is the whole heart in 
singleness of purpose consecrated to the Christian Ministry ? Mr. 
Brown's death-bed has given a most encouraging testimony on this 
subject — the result of forty years' experience — ' Oh ! labour, la- 
bour,' (said he to his sons) ' to win souls to Christ. I will say this 
for your encouragement— When the Lord led me out to be most 
earnest in this way, he poured in most comfort into my own heart, 
so that he gave me my reward in my bosom.' 1 To the same pur- 
port was the earnest exhortation of the excellent Bishop Beveridge 
— ' As for those, who come to take upon them the office of deacon 
or priest, in the Church of Christ — let me now beseech them in the 
name of the Lord Jesus Christ, whose servants they are now to be, 
that from this day forward they look upon him as their great Mas- 
ter, and lay out themselves wholly in the service to which he calls 
them. And. whatsoever difficulties they meet with in it, let them 
follow the Apostle's example — faint not, nor be discouraged, but go 
on with cheerfulness and alacrity, as remembering, that they serve 
the best Master in the world ; one that will not only stand by them 
and assist them, but reward them at last with a crown of right- 
eousness.' 2 



CHAPTER II. 



CONFORMITY TO THE WORLD. 



As members of society, some intercourse with the world is a 
matter of necessity ; or we " must needs go out of the world." 3 
Some measure of communication is also indispensable for the due 
discharge of our Ministerial responsibilities. It is, however, most 
important to ascertain the Scriptural limits and principles of this 
intercourse, lest we deviate from our Divine Master's rule, trans- 
gress its requirements, lower its standard, or substitute other princi- 
ples in the regulation of our conduct. Now if the prohibition of 
conformity to the world, and the call of God to " come out and be 

1 Brown's Life and Remains, p. 267. 

2 See his Sermon on the Institution of Ministers, quoted in Bishop Mant's notes on 
the Ordination Service. 3 1 Cor. v. 10. 



108 VIEW OF THE CHRISTIAN MINISTRY '. 

separate," 1 have any meaning at all, they must be supposed to warn 
the Minister of the sanctuary from the sports of the field or the 
chace, 2 from the theatre, the ball-room, the card-table, and the race- 
course ; and from that unprofitable, sensual life of folly, which un- 
consciously hurries us on from social intercourse to the ensnaring 
pleasures of sin. ' A life, in which the love of the world is predom- 
inant, is incompatible with that dignified and edifying piety, which 
should be the distinguishing characteristic of the sacred Ministry. 
It is this spirit of piety alone, that can insure to us utility.' 3 For 
what aptness to teach can be exercised or nourished, where the 
taste, time, talents, and activity are devoted to secular and self-in- 
dulgent engagements ? 

Many shades of worldly conformity, most detrimental to our spir- 
itual influence, attach themselves peculiarly to the Clergy of the 
Establishment. Their rank in society, their education, their mode 
of living, and the necessity which is commonly felt for keeping up 
appearances — all are circumstances, which need the control of a 
heavenly and mortified mind, lest they should prove offences in our 
great work. 4 Perhaps few of us are aware of the keen eye, with 
which our dress, furniture, tables, and household are scrutinized, 
and the minuteness of comparison instituted between our Ministra- 
tion and personal habits. Mr. Scott's observations upon this sub- 
ject, are entitled to great consideration. After remarking upon the 
inconveniences and temptations of Ministers indulging an affecta- 
tion of appearance beyond their legitimate station, he adds, — i If 
we form our judgment on this subject from the Holy Scripture, we 

i Rom. xii. 2. 2 Cor. vi. 17. 

2 Could Jerome, if he lived in our day, have written thus — ' Venator&m nunquem legi- 
mus sanctum ?' The following sentiments delivered ex cathedra have the weight of au- 
thority as well as of intrinsic excellence. ' To speak my sentiments plainly,' (said the 
late Bishop Jebb at his Primary Visitation,) ' I do not see how a clergyman, consistently 
with the sacredness and separation of his character and office ; consistently with the 
edification of the flock committed to his charge ; or consistently with the vows which he 
has made at his ordination, can pursue the sports of the mountain or the field ; can re- 
sort to the race-ground or the theatre ; can be found at the card-table or in the ball-room. 
In avowing these sentiments, I avow the sentiments, which from the earliest ages of the 
church have been maintained alike by the old Catholic bishops and fathers, and by the 
most distinguished and illustrious churchmen of modern times.' The body of our own 
Ecclesiastical Law, compiled by thirty-two commissioners, in the time of Edward the 
Sixth, and published under his royal authority, bearing date, April, 1571, gives an accu- 
rate and elevated standard — ' Non sint compotores, non aleatores, non aucupes, non ve- 
natores, non sycophantae, non otiosi aut supini ; sed sacrarum literarum studiis, et predi- 
cation! verbi et orationibus pro Ecclesia ad Dominum diligentur incumbant.' 

3 Massillon. 

4 Jerome's Letter to Nepotian, though scanty in Christian Doctrine, contains some 
important hints on the general subject of Clerical conduct. It may be found appended 
to ' Bennet's Directions for the Study of Divinity and the Articles of the Church,' l2mo. 
1715. An abstract is given by Burnet, Pastoral Care, chap. iv. Professor Campbell has 
some forcible remarks upon the same subject. On the Pastoral Character, Sect. ii. Com- 
pare also Seeker's Charges, pp. 242, 243. 



CONFORMITY TO THE WORLD. 109 

shall not think of finding the true ministers of Christ among the 
higher classes of society in matters of external appearances or 
indulgence. If a Minister thinks, that the attention of the great 
and noble requires him to copy their expensive style of living, he 
grievously mistakes the matter. For this will generally forfeit the 
opinion before entertained of his good sense and regard to propri- 
ety ; l and his official declarations concerning the vanity of earthly 
things, and the Christian's indifference to them, will be suspected 
of insincerity ; while it is observed, that he conforms to the world, 
as far, or even further than his circumstances will admit ; and thus 
respect will often be changed into disgust.' At a later period of life 
he writes thus — ■ I am sorry to say, that worldly prudence, and the 
desire of making provision for families, not only for necessary things? 
but for gentility and affluence, is, in my opinion, eating up the life 
of spirituality, and simple trust in the Lord, even among those who 
preach scriptural doctrines. I believe these are clogged in their 
Ministry — nay, sink in general estimation, and are excluded from 
usefulness more than they are aware of J 2 Admitting even that 
our income allows this indulgence of expensiveness, yet is it not a 
point of Christian forbearance to refrain ? Is it not most important 
to show, that our heart is not set upon these things ; that Christian 
plainness and simplicity are our deliberate choice ; and that it is a 
matter of conscience, and of privilege, to devote to the service of 
God the expenditure, that might have been wasted upon "ceiled 
houses," 3 or other useless decorations. 

Social intercourse with our neighbourhoods often presents serious 
hindrance to our work. Not that religion inculcates any breach of 
good breeding, habits of moroseness, or declaiming with contempt- 
uous severity against the follies of the world. This is neither the 
spirit of the Gospel of love, nor the spirit that should distinguish its 
professors, and much less its Ministers ; and what is said or done in 
this temper, had far better have been forborne, than exhibited in a 
garb of such unkindly roughness. Courtesy is an obligation, fully 
consistent with the exercise of Christian faithfulness ; 4 and, under 
decided Scriptural restraint, often melts down prejudice, and concil- 
iates good-will. But latet anguis in herba. The double guard 

1 Jerome's Tract just alluded to may convey a useful hint. ' Facile contemnitur cleri- 
cus, qui, sffipe vocatus ad prandium, ire non recusat. Nunquam petentes, raro accipiamus 
rogati.' Comp. Quesnel on Luke xi. 37. 

2 Scott's Remarks on the Character of Demas, in his notes on Pilgrim's Progress. 
Life, pp. 395, 396. And compare Letters and Papers, pp. 476—482. Works, x. 224, 
225. ' The world is a deadly enemy to spiritual attainments. You cannot too soon see 
the high importance of being less conformed to it in all its vanities, vices, follies, and un- 
profitable waste of time, gifts, and talents.' Legh Richmond. Life, p. 105. 

3 See Hag. i. 4. 4 1 Peter iii. 8. 



110 VIEW OF THE CHRISTIAN MINISTRY! 

of watchfulness and prayer is most needful to preserve the single 
eye, and the heart devoted in simplicity to God. It is enchanted 
ground. A prudent Christian dares not walk on it without a spe- 
cial call. The late excellent Mr. Hervey resolved — < Never to go 
into any company, where he could not obtain access for his Master.' 
And at least we should determine to venture into no society, but 
where we sincerely desire and endeavour, to introduce our Mas- 
ter. There is indeed " a time for keeping silence," 1 and " keeping 
our mouth with a bridle," in the presence of the ungodly; lest, by 
"giving that which is holy unto dogs, and casting our pearls before 
swine," 2 we should provoke a needless excitement of enmity against 
the Gospel. But (as Dr. Watts has well observed) — ' I doubt this 
caution has been carried much further by our own cowardice and 
carnality of spirit, than David ever practised it in the thirty-ninth 
Psalm, or than Jesus Christ meant it in the seventh of Matthew.' 3 
Certainly if we are " dumb with silence, and hold our peace even 
from good," without feeling, like David under these circumstances, 
our " sorrows to be stirred ;" 4 it is but too plain, that we have lost 
that distinction of " the servants of Christ," which it would have 
been our honour to have preserved ; that our Christian prudence has 
degenerated into worldly cowardice ; and that our conversation with 
the Avorld has been regulated by the fear of man, fleshly indulgence, 
and practical unbelief of the most solemn warnings of the Gospel. 5 

Our Divine Master never intended, that we should confine our 
religion to the services of the sanctuary. As men of God, we 
should have it at heart and in hand, spreading a spiritual savour 
over the common walks of society, and stamping us with the mark 
of confessors of Christ in the midst of a world, who hold him still 
in the same contempt, as when eighteen centuries since they nailed 
him to the cross. There must be some defect if we do not bring 
an atmosphere with us, which is more or less instantaneously felt. 

1 Eccles. iii. 7. 2 Matt. vii. 6. 

3 Watts's humble attempt towards a revival, pp. 88, 89. 

4 Psalm xxxix. 2. See his Appeal. Psalm xl. 9. 

5 Such as Mark viii. 38. Archbishop Seeker remarks, that ' we are apt to fail in not 
always appearing, in the common intercourse of life, sufficiently penetrated with the im- 
portance of our function, or sufficiently assiduous to promote the ends of our mission.' 
He warns us also, that ' talking with great earnestness about worldly affairs, or with 
great delight about diversions and trifles, betrays a mind over-much set upon them. Nay, 
our being only in a very peculiar degree good judges of such matters, or of any that are 
unconnected with our office, will, (unless we have some special call to them) be com- 
monly thought to imply, that we have studied and love them beyond what we ought, to 
the neglect of our proper business. — If practical Christian piety, and benevolence, with 
constant zeal to promote them, are not the first and chief qualities which our parishion- 
ers and acquaintance ascribe to you ; if they speak of you, as noted on other accounts, 
but pass over these articles, and, when asked about them, be at a loss what to say, ex- 
cepting possibly that they know no harm of you ; all is not right, nor can such a Clergy 
answer the design of its institution any where.' Charges, pp. 229, 236, 237. 



CONFORMITY TO THE WORLD. Ill 

It is the want of this high tone of character, that makes our pri- 
vate Ministrations so pointless and ineffective. 1 For when parochial 
visits have been unaccompanied with one searching inquiry re- 
specting the state of the. soul, it is easily supposed, that, as no sus- 
picion was thrown out, none was entertained ; and that, if there 
was not quite so much religion as w T ith some others, yet that there 
was no ground for alarm, nor had the solemn statements of the 
pulpit any specific reference to them. 

The importance of studying urbanity of behaviour in our inter- 
course with the world, is sometimes pleaded as an excuse for avoid- 
ing the direct offence of the cross. But let it be remembered, that 
God never honours a compromising spirit. The character of our 
profession with the world must not be merely negative. It must 
be marked by a wise, tender, but unflinching, exhibition of the 
broad line of demarcation, which, under the most favourable cir- 
cumstances of mutual accommodation, still separates the world and 
the church from real communion with each other. Did the Apos- 
tle mean by that emphatic term — " the course of this world " 2 — 
no more than the round of giddy dissipation or vicious pleasure ? 
Had this prohibition of worldly conformity, no regard to the princi- 
ples, the standard, the taste, the external decency of worldliness ? 
Does not his warning against even contact with the world 3 — (de- 
duced from the reason and fitness of things, as well as from 
the express declaration of God) — directly apply to all the sources 
of interest, the fellowship, the habit of mind and conversation, 
which by the Scriptural standard are proved to be " not of the 
Father, but of the world?" 4 Or will an evangelical accuracy 
of doctrine, and correctness of outward deportment, be sufficient 
to stamp our profession with the broad seal of conformity to our 
Master's image ? — " They are not of the world, even as I am 
not of the world." 5 ' Doubtless ' (as Archbishop Seeker reminds 
us) — l we should endeavour to make religion agreeable ; but not to 
make ourselves agreeable by leading our company to forget religion. 
We should, c every one of us, please his neighbour for his good ;' 
but not so ' please men,' as to fail in the character of ' Servants of 

1 Perhaps a profitable recollection may be gathered from the diary of a late excellent 
Minister — ' Pardon me, O Lord, that I do not meet my friends more like a Minister of 
Christ.' Jay's Life of Winter. It was the opinion of the heavenly Leighton, — ■ that 
nothing takes off more from the authority of Ministers, and the efficacy of their message, 
than a custom of vain and frivolous conversation.' Pearson's Life, exxvi. ' I perceive 
too much compliance with worldly company and conversation. Oh my soul, if I give 
way to this, my usefulness will be much diminished. ' Let me often remember, tliat 1 
renounced the world at baptism. 1 Diary of Legh Richmond. Life, p. 71. 

2 Ephesians ii. 2. 

3 " Touch not the unclean thing." 2 Cor. vi. 17, with 14 — 16. 

4 1 John ii. 16. 5 John xvii. 14, 16. 



112 VIEW OF THE CHRISTIAN MINISTRY : 

Christ.' 1 We should be made in a fitting sense and measure, 
" all things to all men, that we may by all means save some ;" but 
we shall lose ourselves, not save others, if we are quite different 
persons in the pulpit and out of it.' 2 These admirable sentiments 
fix the precise character and Scriptural limits of Christian court- 
esy, bounding it by the line of Christian edification, and dis- 
tinguishing it by an entire disregard of our own interest, and 
a single devotedness to the main object of the salvation of im- 
mortal souls. 3 Indeed a successful attempt to ingratiate ourselves 
with the world, should rather afford matter for godly jealousy, 
than anticipation of advantage. To have attached the world by 
adventitious accomplishments to ourselves, while the Master, whom 
we profess to venerate, is still with them a " despised and rejected " 
Saviour, to a mind, reflecting upon Scripture principles, is a matter 
of far greater alarm than of self-complacency. 4 If they could not 
endure the conciliating attractiveness 5 of the Son of God, even 
whilst devoting himself to their service at an infinite cost to him- 
self 6 — if they could count the great Apostle — (endued with so large 
a portion of his Master's loveliness of deportment) — " as the filth 
of the earth, and the ofTscouring of all things," 7 they can only 
court our society upon the perception, that we approximate to their 
own standard rather than to these heavenly models. 

Sometimes however this Ministerial association with the world is 
justified upon principle. It is said to operate as a restraint upon 
unbecoming conversation or dissipated recreation. It is even con- 
ceived to promise positive advantage, in recommending religion 
to more general acceptance. Yet surely the transgression of a 
plain command, having a primary reference to Ministers, 8 can be 
nothing less than wilful sin ; 9 while the motive pleaded in its ex- 
tenuation, marks the character of the sin, — " doing evil that good 
may come." The best-intentioned motives can never justify the 
infringement of a Divine obligation, even if (what in the present 
case is contrary to fact and experience) the prospect of eventual 
benefit were both assured and satisfactory. But who does not 
know, that the awe and restraint of our presence cannot reach to 
the root of the evil ? Its temporary and inefficient influence there- 

i Gal. i. 10. 2 Charges, p. 235. 3 Compare Rom. xv. 2. 1 Cor.ix. 22. x. 33. 

4 See Luke vi. 22. 5 See Matt. xi. 16, 17. 

6 Compare John xv. 18, with 13, 14. t Compare 1 Cor. ix. 20—22, with 1 Cor. iv. 13. 

8 The reference 2 Cor. vi. 17. is to Isaiah lii. 11 — a prophetic address to the Ministers 
of the sanctuary on their return from Babylon, though subsequently extended under the 
sanction of infallible authority, as a general rule of conduct under the Christian Dispen- 
sation. Poll Synopsis, in Isaiah liii. 11, and Comp. Ezra viii. 24 — 30. 

9 1 John iii. 4. 



CONFORMITY TO THE WORLD. 113 

fore has been dearly purchased, by a lowering of the tone of the 
Ministerial character, by a yielding conformity to the taste, habits 
and conversation of the world, and by a virtual sanction of an er- 
roneous standard of conduct. 1 Would the Levitical high-priests 
have descended from their sacred elevation of immediate inter- 
course with God, to participate in the frivolities even of decorous 
worldliness ? And why should we, under a more spiritual dispen- 
sation, be less separate, or our standard less heavenly 1 If indeed 
this connexion with the world should recommend us to their kindly 
consideration, yet no additional regard to our Master accrues from 
it ; since we have usually been unable to mention his name with 
any glow of interest, nor has any feature of his holy image been 
illustrated or embodied in the spirituality of our conversation. 2 

It is allowed indeed, that our Divine Master occasionally associa- 
ted with men decidedly adverse to his doctrine. But he could 
breathe a polluted atmosphere with perfect security, and therefore 
might venture, where common prudence would forbid those to fol- 
low, whose constitutions are predisposed to contagion. Besides, his 
intercourse with the world was uniformly that of an Instructor, not 
of a Conformist ; and he accomplished his important designs, not 
by accommodating his conversational subjects to their taste (except 
indeed when illustrating his instructions from the topics and cir- 
cumstances of the day.) but by chaining down their wondering at- 
tention to " the gracious words, which proceeded out of his mouth." 3 
But is our intercourse with the world thus conformed to our Mas- 
ter's pattern ? Are we ready to do " the hard and rough work of 

1 ' I fell into a mistake, when a young man,' (observes Mr. Cecil) ' in thinking, that 
I could talk to men of the world on their own ground, and could thus win them over to 
mine. I was fond of painting, and so I talked with them on that subject. This pleased 
them : but I did not consider, that I gave a consequence to their pursuits, which did not 
belong to them : whereas I ought to have endeavoured to raise them above these, that 
they might engage in higher. I did not see this at the time, but I now see it to hate been 
a great error.'' Cecil's Remains — a work abounding with most important thoughts 
upon the subject of the Christian Ministry. ' That man is mistaken,' (observes Q,ues- 
nel) 'who thinks to prevail upon the world, by conforming himself to its fashions and 
manners. The world will much sooner corrupt the heart which opens itself thereto.' 
On Matt. xi. 8. 

2 Massillon warned his clergy most pointedly against this species of self-indulgent 
delusion. — 'We often.' (he observes) 'persuade ourselves, that we ought to adopt or ac- 
quiesce in the taste, the language, and the manners of the world, that we may not be 
unacceptable companions ; but when the world courts, adopts, and is delighted with a 
Minister of the Gospel, that Pastor gives a decisive proof, that he ceases to regard the de- 
corum of his station, and the respectability of his character. " If ye were of the world" 
— said our Lord to his disciples — "the world would love his own; but because ye are 
not of the world, therefore the world hateth you." No, my brethren, the world does not 
run after a holy and respectable Pastor. Let us not deceive ourselves. To purchase the 
friendship and esteem of the world, we must sacrifice a certain part of the. dignity and 
gravity of our Ministry. The world does not give up in the smallest degree its baneful 
prejudices and dangerous maxims, in order to unite itself with us. No! we must give up 
our consistency of character, to be admitted into its societies.' Charges. 

3 See p. 105. 

15 



114 VIEW OF THE CHRISTIAN MINISTRY I 

bringing God into his own world 7" 1 Or are we not too easily sat- 
isfied with the influence of outward restraints, while no plain testi- 
mony has been delivered for him, " whose we are, and whom we" 
profess to " serve ?" It has been justly remarked, that " a worldly 
state of mind is not less destructive of true holiness than gross sin." 2 
The example of Demas, the fellow-labourer of the Apostle, stands 
as a beacon at the close of the Ministerial Epistles, to remind us — 
even while invigorated by the glorious prospects of eternity 3 — of the 
need of watchful carefulness against this baneful snare of our Min- 
istry. 4 

Upon the full consideration of the subject, the Writer is constrain- 
ed to express his decided conviction, that a very large proportion of 
our inefficiency may be traced to the source of worldly conformity. 
This needs no proof in the too frequent cases of decided love of 
pleasure and dissipation, f For' (as Massillon asks his clergy) ' after 
having fully mixed in the diversions and follies of the world, can 
you appear in a Christian pulpit, impressed with a sense of the im- 
portance of the Gospel and zealous for its success?' Of such Min- 
isters we would speak " even weeping," that they are the sores of 
the church — that they have given more strength to the cause of 
separation, than the most powerful objections either to our estab- 
lished formularies or government — and (what is far more fearful) — 
that they are charged with the awful responsibility of dragging 

1 Cecil's Remains. ' Examine, when you mix with the world, if duty calls you — if it 
is for the good of men, and the glory of God — if it is his work you are going to do. 
Look up, and you will find, it was so with your Master. If he manifested himself in a 
village of Jewry, it was to do the work of his father ; if at a marriage, it was to shew his 
power and to command authority to his doctrine ; if in the house of a publican, it was to 
save a child of Abraham: if at Jerusalem on the feast-day, it was to purge the temple.' 
Massillon. 

2 Bishop of Winchester's Ministerial Character of Christ, p. 289. 'Consider this also 
— which is a great truth — that every degree of love to the world is so much taken from 
the love of God.' Bishop Taylor's Advice to his Clergy. 

3 Compare 2 Tim. iv. 10. with verses 6 — 8. 

4 Not wishing to interrupt the direct line of argument in the text — we throw into the 
form of a note the suggestion (applying with equal decision to Ministers in every depart- 
ment of the Church) — whether an engrossing interest in worldly politics does not canker 
the spirituality of Christian Ministrations 1 ' Politics and party' (Bishop Burnet observed 
of his day) ' eat out among us not only study and learning, but that which is the only 
thing that is more valuable — a true sense of religion } with a sincere zeal in advancing that 
for which the Son of God lived and died, and to which those who are received into holy 
orders have vowed to dedicate their lives and labours. — These remarks — important in 
themselves — derive additional weight from being found in the preface to the last edition 
of the Pastoral Care, written only three years before the Bishop's death, when we may 
hope that the remembrance of his own course, (far too political for the sanctity of his 
office) suggested the caution. It is not meant, that the clergy should neglect the exer- 
cise of their civil privileges, or the enforcement of civil obligations. But surely the Min- 
ister of a " kingdom not of this world " ought to be ready to say of his own interest in the 
politics of this world — "Let the potsherd strive with the potsherd of the earth." The 
more we are of politicians, and of party men, the less we are of .Ministers; and the less 
of unction, fruitfulness, and comfort will be found in our work. — See some useful hint* 
to ministers in Scott's Life, pp. 306, 307. 



CONFORMITY TO THE WORLD. 115 

with them immortal souls down to perdition by their negligence, or 
by the positive influence of their example. 

But is not also the lax, indulgent approximation to the spirit of 
the world — either in our general habit and appearance — or in our 
intercourse with the world — a leading, though not always a tan- 
gible, cause of failure? Even the faithful exhibition of the cross 
must be materially weakened by a want of the corresponding ex- 
hibition of its power, in crucifying its Ministers to the lusts and af- 
fections of the world. A connexion with the world beyond the 
point of clear duty, (or even within these narrow bounds, without 
a heavenly temper) must bring us into a worldly atmosphere, 
which deadens the vigorous actings of a spiritual life, till, like the 
torpedo, we benumb every thing we touch. Conscience in a ten- 
der and susceptible state, might almost determine the question — 
What is the effect of such connexions upon the spiritual frame ? 
Has there not been in this atmosphere a closer communion with 
the world than with God ? Has not the spirit of prayer been well 
nigh extinguished, and delight in the more spiritual exercises 
of our work fearfully lost ? And does not our Ministry thus become 
(perhaps unconsciously to ourselves) weak, general, and indefinite 
upon the main point of separation from the world 1 Or, even if our 
exhortations reach the Scriptural standard of decision, must not 
their power be wholly counteracted by this compromising spirit 1 

Accurate and earnest statements of truth, combined with socia- 
ble conformity to the world, will give no offence, and bring no 
conviction. 1 Cowper's line — ' If parsons fiddle, why may'nt laymen 
dance V — has at least as much truth as wit in it. If we go one 
step into the world, our flock will take the sanction to go two ; the 
third will be still more easy, and the atmosphere more enticing, till 
at last it proves, " as a bird hasteth to the snare, and knoweth not 
that it is for his life." 2 ' The Minister, therefore, who would not 
have his people give in to worldly conformity such as he disap- 
proves, must keep at a considerable distance himself. If he walks 
near the brink, others will fall down the precipice.' 3 ' A preacher 
who enjoys the smiles of the world, can hope for little success from 

1 'The "way is still narrow," and "the gate is" yet "strait." The world will allow 
us to say this officially, to read it in the lesson of the day, and to amplify the solemn say- 
ing in a sermon. But if we mean what we preach, and awaken men's belief of our sin- 
cerity in the interval between one Sunday and another, then begins the debate between 
a Minister and his flock. So long as he is not missing in the circles of pleasure, he may 
deliver without suspicion the most fearful warnings of God against a slumbering world ; 
and none will molest him. But the moment his own example comes in aid of his doc- 
trine, and irritates the consciences of those around, his creed is discovered to be false and 
foolish."— Antichrist. By the Rev. J. Riland. Pp. 49, 50. 

2 Prov. vii. 23. 3 Scott's Life, p. 122. 



116 VIEW OF THE CHRISTIAN MINISTRY : 

God ;' but l a Minister of the Church, who is entirely disengaged 
from the love of earthly things, is a great treasure, and a great 
" consolation " to her.' 1 



CHAPTER III. 

THE FEAR OF MAN. 



What conscientious Minister is not painfully reminded of the 
truth of the inspired aphorism — " The fear of man bringeth a 
snare ?" 2 Perhaps no temptation is more specious in its character, 
or more subtle and diversified in its operation. Its connection with 
worldly conformity is sufficiently evident from the recollection of his 
paralyzing influence upon Ministerial boldness. Mr. Scott, in his 
early Ministry, appears to have suffered severely from this tempta- 
tion. ' This,' (he observes) ' is the last victory the Christian gains 
— Here I find my own deficiency, as much or more than in any 
other respect : and often I feel an inward timidity, when about to 
preach upon an unpopular doctrine, or expose a foible, which some 
one of my congregation, whom I otherwise love and esteem, is re- 
markable for : and in every instance I feel the greatest reluctancy 
to resign the good opinion, or act contrary to the judgment of those 
for whom I have esteem. It is true, I am peculiarly bound to 
strive against this, by reason of my Ministerial office. I am to 
speak boldly, " not as a man-pleaser, but as the servant of God " — 
and therefore I endeavour to master all these fears, to act implicitly 
as my conscience suggests, without respect of persons. Conformity 
to others in things unchristian, the fear of man, a servile spirit of 
time-serving, &c, are the faults of Ministers, and effectually hin- 
der even those that desire it from performing the most important 
parts of their Ministry, both in public preaching, and by private ap- 
plication. But this kind of spirit goeth not out, but by a very spir- 
itual and devout course of life. Indeed its expulsion is the gift of 
God, and is especially to be sought for from him.' 3 

1 Quesnel on 1 Cor. ii. 3. Acts iv. 36. See some striking thoughts on the subject of 
this Chapter, in the Bishop of Calcutta's Prefatory Essay to Baxter's Reformed Pastor, 
p. liii. 

2 Prov. xxix. 25. 

3 Scott's Life, pp. 117, 118. Mr. Walker writes very feelingly upon this point, men- 
tioning among his principal trials ' a most abominable fear of men's faces, especially in 
personal conference. I have been forced to fight every inch of my way against this, and 
not without repeated advantage on its part, and a perpetual consciousness of not having 



THE FEAR OF MAN. 117 

There are few of us of Lavater's self-observant stamp, but will 
have some sympathy with this graphical delineation. In our pub- 
lic ministrations — as with Mr. Scott — conviction of duty is often 
almost sacrificed to it. Subjects uncongenial to the taste and hab- 
its of influential men in our congregation are passed by, or held 
back from their just and offensive prominence, or touched with the 
tenderest scrupulosity, or expanded with wide and undefined gener- 
alities ; so that the sermons (like letters put into the post-office with- 
out a direction) are addressed to no one. j\o one owns them. No 
one feels any personal interest in their contents. Thus a minister 
under this deteriorating influence chiefly deals in general truths de- 
void of particular application — more in what is pleasing than what 
is direct and useful. Many other subjects ma}' be equally neces- 
sary, or indeed more important : but these are more conciliating. 
There is thus a continual conflict between conscience and the world 
— • I ought to speak for conscience' sake ; but I dare not speak, for 
fear of the world.' The offensive truth must be smoothed, dis- 
guised, and intermixed, until it is attenuated into an insipid, point- 
less, and inoperative statement. The spirit of cold refinement, 
which gives occasion to this compromising Ministration, is one of 
the most baneful hindrances to our efficiency. Whether in or out 
of the Church, it is the real spirit of the world. It will tolerate and 
even approve a modified system of Evangelical truth, while the en- 
tire and unflinching presentment of the Gospel in its native simpli- 
city and spirituality is unacceptable. Mr. Cecil remarks — ' There 
is too much of a low, managing, contriving, manceuvering temper 
of mind, among us. We are lavin°: ourselves out, more than is 
expedient, to meet one man's taste, and another man's prejudices. 
The Ministry is a grand and holy affair ; and it should find in us 
a simple habit of spirit, and a holy but humble indifference to all 
consequences.' 1 

Our general Ministration is also l sore let and hindered ' by this 
principle. Indeed the subterfuges of cowardice and self-deception 
are endless, when " the wisdom of this world " has begun to prevail 
against the simplicity of faith. How seldom do the rich and poor 

acted up to duty. I have hardly courage to this day in that private way, to act on the 
offensive. This was evidently from a love of esteem, supported by a constitutional timid- 
ity.' Life. p. 453. Second Edition. Comp. pp. 342, 343. The apostle appears to inti- 
mate the power of this Ministerial hindrance, in exhorting Timothy to "stir up all his 
gifts" of ''power, love, and of a sound mind" (which — and not the "spirit of fear" — had 
been given him by the imposition of hands) to resist its influence. 2 Tim. i. 6 — 8. 

1 Cecil's Remains. Luther's rule was — ; When one cometh into the pulpit he is much 
perplexed to see so many heads before him : when I stand there. I look upon none ; but 
imagine, they are all blocks that are before me.' Table Talk. chap. 22. See some dis- 
criminathio- remarks in Bishop of Winchester's ^Ministerial Character of Christ, pp. 433 
-438. 



118 VIEW OF THE CHRISTIAN MINISTRY : 

share alike in the faithfulness of Ministerial reproof ! How hard is 
it, instead of " receiving honour one of another," to seek the honour 
that cometh from God only I 1 How ready are we to listen to cau- 
tions from influential quarters against excessive zeal ! How much 
more afraid are we of others going too far, than of coming short 
ourselves of the full requisitions of the Scriptural standard ! — some- 
times preferring intercourse with our brethren of a lower standard, 
or even with the world, rather than with those, whose Ministry 
most distinctly bears the mark of the cross ! In how many cases 
of conviction is the " light hid under a bushel," or exhibited only to 
the friends of the Gospel ! How many shrink from " witnessing a 
good confession," except under the shelter of some great name ! 
How often are opportunities of usefulness neglected ! and the 
"endurance of afflictions " in "making full proof of our Ministry" 2 
avoided from the fear of the cross ! ' We cannot ' (we say) ' do all 
at once. We hope to gain our point by little and little. We dare 
not, therefore, by taking a bold step upon the impulse of the mo- 
ment close the avenues of distant and important advantage.' But 
does our conscience clear us of a desire to follow our Master, 
without " taking up the daily cross ?" Are we not afraid of " be- 
ing fools for Christ's sake ?" Do we not sometimes " become all 
things to all men," when we ought to remember, that, " if we yet 
please men, we cannot be the servants of Christ ?" 3 Christian pru- 
dence indeed is most valuable in its own place, connection, and 
measure ; and the want of it brings with it great inconvenience. 
But except it be the exercise of faith, combined with boldness, and 
encircled with a warm atmosphere of Christian love, 4 it will degen- 
erate, and become the time-serving spirit of the world. " The fear 
of man" often assumes the name of prudence, while a worldly 
spirit of unbelief is the dominant, though disguised, principle. 

But the fear of the professing church is also a serious part of 
this temptation. We are afraid to exhibit the doctrines of grace 
in their fulness and prominence, lest we should be thought unmind- 

1 John v. 44. 'A man sometimes suffers himself to be lulled asleep by the agreeable 
noise of a nattering world, which praises a Pastor for performing one half of his duty, 
while God condemns him for the neglect of the other.' Q,uesnel on 2 Tim. iv. 5. 

2 2 Tim. iv. 5. 

3 Gal. i. 10. 'Jesus begins his preaching, not by flattering men in their inclinations, 
but by that which is most necessary for them.' Quesnel, on Matt. iv. 17. ' How sweet 
it is to have this testimony in our conscience, that one has not been afraid of men, when 
it was necessary to serve God.' lb. on 1 Thess. 2. ' What 1 .' said John Welsh (a fervent 
Scotch Minister, son-in-law to the celebrated John Knox,) ' that I should regard or fear 
the face of any man, when I remember and assure myself that I am standing before that 
sacred and Glorious Majesty, whose word, in his very sight, I am preaching to his ser- 
vants and creatures ! Believe me, when this thought enters my mind, I could not pay 
any regard to the face of any man, even if I wished ever so much to do so.' 

* Compare 2 Tim. i. 7. 



THE FEAR OF MAN. 119 

ful of the enforcement of practical obligation. The freeness of the 
Gospel invitations, and the unreserved display of Evangelical privi- 
leges, are often fettered by the apprehension of giving indulgence 
to Antinomian licentiousness. The fear of the imputation of le- 
gality restrains the detailed exposition of relative duties. What 
further proof need we of the baneful influence of this temptation, 
than the recollection of two Apostles beguiled for a short moment 
to deny the faith of the Gospel P " With me," (said another Apos- 
tle to his people, whose determined resistance to the weakness of 
his brethren was the honoured means of their restoration) " it is a 
very small thing that I should be judged of you, or of man's judg- 
ment. He that judgeth me is the Lord." 2 Indeed the want of sin- 
gleness of aim obscures the work of grace in our own hearts ; nor 
can we maintain our peace of mind, except we feel, that we have 
but One to please — that " One is our Master, even Christ." 3 Nor 
is this supreme regard to our great Master less important, as insuring 
the success of our work. Where " the truth is imprisoned," 4 — if 
not ' ; in unrighteousness " — yet in unbelief, there must be a want 
of power upon Ministration. 

The direct violation of Christian integrity has a necessary ten- 
dency to enfeeble exertion, by diverting our mind from that main 
object, which should be always directing our whole time and ener- 
gies, and compared with which every other object is utterly unim- 
portant — the edification and salvation of our people. The voice of 
conscience and duty speaks with a weaker tone in a worldly atmos- 
phere. The habits of self-indulgence are strengthened, and the ex- 
ercises of self-denial proportion ably diminished in frequency and 
effectiveness. Thus, as the heart is more in the world, it is less in 
our work ; our duties are consequently performed with reluctance, 
and unproductive in their results. Though we would by no means 
advocate indiscretion, yet well-intentioned imprudence is far better 
than the frigid wisdom of this world ; and it will invariably be found, 
that those that act openly with an honest freedom (though they 
may probably commit mistakes) will be generally borne out, and 
find their path ultimately smoothed ; while the temporizing spirit, 
that aims to please both God and man, will meet with disappoint- 
ment from both. Where God is not honoured, he will not honour 
And in defect of becoming Christian boldness, our people, under the 
influence of our example, will sink into the same benumbed spirit, 
while their confidence in us will be materially weakened by the 
manifest evidence of our inefficiency and unfruitfulness. 

1 Gal. ii. 1 1—14. 2 i Cor. iv. 3. 3 Matt, xxiii. 8. * R m. i. 18. in the Greek. 



120 VIEW OF THE CHRISTIAN MINISTRY! 

No less than four times in a single verse does God warn his pro- 
phet against this besetting temptation. 1 At another time he threat- 
ens his timid messenger with utter confusion. 2 Yet let the servant 
of God gird himself with his Christian panoply, and he will find 
ample provision made for his complete success. Let him study- 
more deeply the high dignity of his glorious Ministry. 3 Let him 
seek to realize the presence of his heavenly Master " walking in 
the midst of the golden candlesticks," to direct, invigorate, and 
uphold " the angels of his Churches." 4 Let him associate him- 
self with those Ministers, who are delivered from this degrading 
bondage, and " professing a good profession before many wit- 
nesses." 5 Let him call out his Christian principles into more uni- 
form and active operation. The fear of God will subjugate the fear 
of man ; and, however strong the " confederacy," if he " sanctify the 
Lord of Hosts, he will be a sanctuary to him." 6 Faith exercised in 
simplicity will bring to view an invisible and present God — a cov- 
ering, in the endurance of the cross, even from " the wrath of the 
King." 7 Thus — while " the fear of man bringeth a snare" it is 
written — " whoso trusteth in the Lord shall be safe." 3 



CHAPTER IV. 

THE WANT OF CHRISTIAN SELF-DENIAL. 9 

It may be generally remarked, that, unless our work exhibit the 
self-denying character of the cross of Christ, it is the Christian Min- 
istry in the letter only, not in the spirit ; it is not the work, that 
God has engaged to bless. The motives to this Ministerial princi- 
ple (were it not for the strong counteracting current) would be irre- 
sistible. The impressive solemnity of Ordination (in which we vol- 
untarily bound ourselves to ' lay aside the study of the world and 
the flesh 10 ) might be thought to give at the very outset an impulse 

i Ezek. ii. 6. 2 j er . i. 19. 3 See 2 Cor. iv. 1. 4 R ev . i. 13—20. 

s 1 Tim. vi. 12. s i sa . v iii. 12—14. 1 Heb. xi. 27. » p rov . X xix. 25. 

9 On this subject see a most valuable chapter in the Bishop of Winchester's Ministerial 
Character of Christ — ' The self-denial of the Ministry of Christ.' 

10 Exhortation to Priests: that is (as Archbishop Seeker expounds it) 'not making 
either gross pleasures, or more refined amusements, even literary ones unconnected with 
your profession — or power, or profit, or advancement, or applause, your great aim in life; 
but labouring chiefly to qualify yourselves for doing good to the souls of men, and apply- 
ing carefully to that purpose whatever qualifications you attain.' — Instructions to Candi- 
dates for Orders, appended to his Charges. Every thing, however refined, that has not 
the glory of God for its object, must be included in these terms. 



WANT OF CHRISTIAN SELF-DENIAL. 121 

to a course of habitual self-denial in our consecration to the service 
of God. But the continual struggle with natural self-indulgence, 
and the influence of old habits (perhaps the habits of our former 
unconverted state) fearfully operate to lower the Scriptural stand- 
ard of exertion. The cultivation, therefore, and exercise of this 
habit, are the springs of the most beneficial activity ; and the want, 
or the enervation of it, proportionably relaxes the operation of our 
high motives and encouragements. Archbishop Leigh ton admira- 
bly sets forth John the Baptist, as an example to Ministers of the 
gospel — : to live, as much as may be in their condition and station, 
disengaged from the world — not following the vain delights and 
ways of it — not bathing in the solaces and pleasures of earth, and 
entangling themselves in the care of it ; but sober and modest, 
and ?nortified in their way of living ; making it their main bu- 
siness not to please the flesh, but to do service to their Lord, to 
walk in his ways, and prepare his way for him in the hearts of his 
people.' 1 The Apostle sets before us the habitual temperance of the 
wrestler, as the illustration of his own Ministerial exercises, and as 
the safeguard to preserve his own stedfastness ; 2 the necessity for 
w'hich was in no respect diminished by his high Christian attain- 
ments. The missionary Eliot is said to have ' become so nailed to 
the cross of the Lord Jesus Christ, that the grandeurs of this world 
were unto him just what they would be to a dying man. He 
persecuted the lust of the flesh with a continual antipathy ; and 
when he has thought that a Minister had made much of himself, 
he has gone to him with that speech — i Study mortification, brother ; 
study mortification." 3 We might indeed apply the Apostle's re- 
mark on a subject not wholly dissimilar — " If a man know not 
how to rule his oivn " self, " how shall he take care of the Church 
of God ?" 4 Fidelity to God requires the abridgment or relinquish- 
ment of whatever is inconsistent with " giving himself continually 

1 Lectures on Matt. iii. Works, vol. iii. 25. 2 1 Cor. ix. 25—27. 

3 Mather's Life of Eliot. His biographer, in the same spirit, on his entrance on the 
Ministry, having met with the remark — ' that the want of mortification in a Minister is 
very often the cause of the unsuccessfulness of his Ministry, resolved to read over Dr. 
Owen's valuable Treatise on Mortification, with some other books for instruction and di- 
rection on the same subject — Life of Cotton Mather, by his son — an excellent abridgment 
of which may be found among an admirable system of Christian Biography, now pub- 
lishing by the Religions Tract Society. See some hints on the subject, in the Life of 
Owen Stockton, republished in the same series. Henry Martyn appears to have deeply 
felt the incalculable value of this Ministerial habit — ' A despicable indulgence in lying in 
bed' (he writes soon after his Ordination) ' gave me such a view of the softness of my 
character, that I resolved on my knees to lead a fife of more self-denial ; the tone and vig- 
our of my mind rose rapidly : all those duties, from which I usually shrink, seemed recrea- 
tions. I collected all the passages from the four gospels that had any reference to this 
subject. It is one, on which I need to preach to myself, and mean to preach to others.' 
Life, p. 68. s 

* 1 Tim. iii. 5. 

12 



122 VIEW OF THE CHRISTIAN MINISTRY I 



to prayer, and to the Ministry of the word." He may " escape,' 
indeed, " the pollutions that are in the world through lust ;" but 
the subtle indulgence of sloth or levity still besets him with an in- 
fluence as injurious as worldly dissipation. 1 

But to illustrate this important habit more in detail — It should 
be visible in our manners and communication with our people. 
The ordinary remove of a young Minister from the University to a 
country parish brings him into a new world. His intercourse, hith- 
erto conducted with men on his own level — men of good breeding, 
education, and intelligence — must now be exchanged for contact 
with men of unfurnished minds, and engaged in pursuits utterly 
uncongenial with taste and refinement. Nor is he at liberty (as in 
the common walks of life) to decline their intercourse. He has 
bound himself by the deepest responsibility to live for them and 
with them, on terms not only of consideration and respect, but of 
mutual confidence and love. He must therefore deny himself, to 
" condescend to men of low estate." He must acquaint himself 
with their manners, their modes of thinking and expression, and 
their connections with one another, in order to bring them under 
the direct influence of pastoral instruction. The dignified conde- 
scension of our Divine Master's Ministry furnishes the best pattern 
for his servants. He " spake the words unto " the people — not as 
in his infinite wisdom he was able to speak — but " as they " in 
their infantine state of intelligence " were able to hear ;" 2 and he 
invited them to " learn of him," in the assurance, that he was 
" meek and lowly in heart." 3 The want of conformity to this pat- 
tern shuts up the avenues of confidence, and consequently the pros- 
pects of success. It gives a force of repulsion rather than of attrac- 
tion to Ministerial intercourse. The " rough places," instead of 
being " made smooth," are made more rough and impervious. 4 

The duties of the Ministry will constantly exercise Christian 

1 It was a most important remark of CEcolampadius, animadverting, in his celebrated 
Epistle to the Waldenses, upon the injunction of the celibacy of priests — ' It is not mar- 
riage that spoils priests, but sloth, self-indulgence, and the fear of the cross.' Scott's Con- 
tinuation of Milner, vol. i. 147. Dr. Watts's caution will explain this remark with valu- 
able minuteness : ' Guard' (says he to his young Minister) — ' against a love of pleasure, 
a sensual temper, an indulgence of appetite, an excessive relish of wine or dainties ; this 
carnalizes the soul, and gives occasion to the world to reproach but too justly.' — Humble 
Attempt, pp. 80, 81. 

2 Mark iv. 33. 3 Matt. xi. 29. 

4 Bishop Wilson's sentiments on this point were those of one who had deeply imbibed 
his Master's spirit. — ' The greatest prelate in the Church is he, who is most conformable 
to the example of Christ, by humility, charity, and care of his flock, and who for Christ's 
sake, will be a servant to the servants of God.' And again — ' God give me a true and 
prudent humility ; to have nothing of the secular governor — to attend the flock of Christ 
as a servant — to look back upon him as my pattern — to study his conduct and spirit — to 
spend and be spent for my flock, and that I may never strive to live at ease, in plenty, in 
luxury, repose, and independence.' Sacra Privata. 



VIEW OF CHRISTIAN SELF-DENIAL. 123 

self-denial. 1 Thus it was with our Master. His food and rest were 
even foregone or forgotten in his absorbing delight in saving souls. 2 
Seasons of necessary retirement were interrupted without an up- 
braiding word. 3 Hunger, thirst, cold, or fatigue set no bounds to the 
determined forgetfulness of himself. How uniformly also did the 
great Apostle prefer the spiritual advantage of his people to his 
own personal comfort ! 4 a pattern for us in the daily sacrifice of our 
ease, convenience, and legitimate indulgence. As regards the vis- 
itation of the sick — it was said of Mr. Grimshaw, (could it be said 
of many of us ?) that i night and day were the same to him. He 
has been known to walk several miles in the night, in storms of 
snow, when few people would venture out of their doors, to visit 
a sick person.'' 5 We must be the pastors of the whole flock, not 
of a select few ; not indulging ourselves with the most hopeful and 
interesting, but labouring for those, whose urgent need cries loudly 
for our instruction — like the good shepherd — bestowing our primary 
attention upon the lost sheep. 6 In detail — we shall often have 
much to bear from their ignorance and weakness : sometimes also 
from their impertinence and unreasonable demands. But the grand 
object of winning their souls will restrain even the appearance of 
harshness or petulance, which might " turn the lame and diseased 
out of the way," when " rather it ought to be healed." 7 The mean- 
est of our people must have his full share of our consideration. Let 
him have free access to us at proper or even at inconvenient times. 
Let us carefully weigh his every scruple and difficulty. What seems 
trifling to us, may be important to him. His doubts and perplexi- 
ties are sacred to him, and require the same tender sensibility of 
treatment, as if they were sacred to us. This exercise of sympa- 
thy will not only tell on the success of our Ministry, but will also 
form us into a style of experimental preaching, which ' will be a far 
more effective part of our furniture, than any classical learning, or 
even than the critical knowledge of the Scripture itself.' 8 

1 To a person, who lamented to Dr. Johnson, that he had not been a Clergyman, 
because he considered the life of a clergyman to be an easy and comfortable life — he 
replied — ' The life of a conscientious clergyman is not easy. I have always considered 
a clergyman as the father of a larger family than he is able to maintain. No ! sir ; I do 
not envy a clergyman's life as an easy life ; nor do I envy the clergyman who makes it an 
easy life.' 

2 Compare John iv. 6, 31—34. 3 Compare Mark i. 35—38; vi. 31—34. 

4 As, for example, sending Tychicus to the Church at Ephesus, and Epaphroditus to 
Philippi ; choosing rather himself to want a soothing attendant in prison, than that the 
Churches should want a comforter ! Eph. vi. 21, 22. Phil. ii. 25, 28. 

5 Newton's Life of Grimshaw, p. 102. For similar instance of Ministerial self-denial 
—compare Memoir of Oberlin, p. 216— of Neffby Dr. Gilly, pp. 133—136 (third edition) 
—of Rev. T. Thomason, p. 117. 

e See Luke xv. 4. t Heb. xii. 13. 

* 8 Doddridge's Sermons on the Power and Grace of Christ, on Is. xl. 11. 



124 VIEW OF THE CHRISTIAN MINISTRY: 

There is also the imperceptibly growing tendency of old age to 
abated vigour and activity, which brings a chilling frost or damp 
upon our energies, and in various ways gives advantage to the 
ever-watchful enemy to counteract or paralyse a course of useful- 
ness. Massillon speaks to this point with much irnpressiveness — 
r Never' (says he) ' consider your Ministry, at any period of it, as a 
situation of honourable repose. Think not of appropriating any 
time to yourself, if you can by a different application of it pre- 
serve only one soul from perdition. Content not yourselves with 
going through your public and ordinary duties, after which we are 
ready to persuade ourselves, that we are discharged from every oth- 
er. Let not age itself, let not the long and active discharge of your 
Ministerial avocations, in which you have grown old, suggest to 
you a legitimate reason for ceasing from the combat, and of at 
length enjoying the repose, to which, after so many years of labour, 
you may seem to be entitled. Rather let your " youth be renewed 
like the eagle." Zeal may supply powers, which nature may in 
appearance refuse. These precious remains of decay are honour- 
able to the Ministry. Let not old age become a motive to any in- 
dulgence, which may not be strictly consistent at the close of a life 
dedicated to the discharge of the pastoral obligations. Continue to 
abound in the work of the Lord.' 1 

Self-denial must also cotitroul our Ministerial study. The im- 
portance of the habit of study has been already noticed. 2 But no 
less important is its controul. From the literary education of cler- 
gymen, • it will easily be perceived, that an ardour for extra-profes- 
sional studies is a temptation exactly fitted to their situation or pre- 
viously-formed habits, and one by which they are more likely to be 
seduced, than by others of a less specious appearance :' and thus 
< the literary pursuits of a Minister will in many cases afford a strong 
evidence of his religious character. Secular studies, however con- 
genial to a person's taste, or necessary for his recreation, cannot 
possibly be the chief object of any Minister who is conscientiously 
devoted to his pastoral engagements.' 3 These remarks place the 
subject in a just light. The usefulness of these studies entirely de- 

1 Charges, pp. 122, 123. ' Rest,' (said the Apostolical Bishop Wilson, speaking of 
himself) ' is a crime in one, who has promised to labour all the days of his Life.' Sacra 
Privata. It was a frequent and important petition of Mr. Whitfield, 'that the Lord 
would keep me from growing slack in the latter stages of my journey.' Mr. Scott alludes 
to his own need of this petition. (Life, p. 280.) But who does not need it in reference 
to the early as well as ' the latter stages of the journey V Yet even here the voice of 
self-denial may sometimes be — ' Spare thyself,' — see Mr. Venn's affecting allusion to his 
own case. Correspondence, pp. 176, 185, 487. 

2 Part 1. Chap. vii. Sect. 1. 

3 Wilkes's Essay on Signs of Conversion or Unconversion in Christian Ministers, 
p. 45. 



WANT OP CHRISTIAN SELF-DENIAL. 125 

pends upon their subordination to the main purpose. Holding the 
principal place, they tend to secularize our spirit, to engross our 
time, and to divert our attention from a primary regard to our peo- 
ple, who, in the lack of our watchful superintendence, are in dan- 
ger of perishing in ignorance and sin. The ' " vows of God " ' (as 
Mr. Scott reminds us) i " are upon us." All our reading ought to 
be subservient to the immediate object of instruction. We may 
read any book, ancient or modern, sacred or profane, infidel, heret- 
ical, or what not ; but always as Ministers, to note such things, 
as may the better enable us to defend and plead for the " truth as 
it is in Jesus ;" never merely for amusement or curiosity, or love of 
learning, simply for its own sake, or for the credit or advantages 
derived from it.' 1 

No one attains remarkable eminence or .success, without a reso- 
lute and habitual self-denial in subordinating every secondary point 
to the primary object. Perhaps the highest praise for a Minister of 
the Gospel was given by Dr. Johnson, when he remarked of Dr. 
Watts, that, ' whatever he took in hand, was, by his incessant so- 
licitude for souls, converted to theology.' And indeed this deter- 
mined singleness of purpose is indispensable to a conscientious dis- 
charge of Ministerial obligations. How fearful would be the re- 
sponsibility of a soul passing into eternity unregarded and unin- 
structed, while our minds were engaged in some pursuit ol literature, 
taste, accomplishment, or even abstract theology ! How self-con- 
victing would be the confession — " While thy servant was busy 
here and there, the man was gone /" 2 It is always dangerous to 
prefer the indulgence of study to the active exercises of the Minis- 
try ; or at least to " give ourselves to reading," so as to neglect the 
work of pastoral instruction. 3 These avocations are legitimate in 

1 Scott's Letters and Papers, pp. 309, 310. 'I wish every clergyman' — said Mr. Rich- 
mond — ' to have a mind stored with useful literature, every particle of which should be 
consecrated to the study of the Bible and the souls of men.' ' I abhor' — said Baxter 
(Narrative of his Life) ' the folly of those unlearned persons, who revile or despise learn- 
ing, because they know not what it is ; and I take not any piece of true learning to be 
useless. And yet my soul approveth of the resolution of holy Paul, who determined to 
know nothing among his hearers (comparatively to value no other wisdom but the know- 
ledge of a crucified Christ).' ' I carried along with me in all my studies this great de- 
sign ; namely, of improving them and the knowledge acquired by them for the honour of 
God's name, and the greater discovery of his wisdom, power, and truth; and so trans- 
lated my secular learning into an improvement of Divine knowledge. And had I not 
practised this design in my acquests of human learning, I had concluded my time mis- 
spent : because I ever thought it unworthy of a man that had an everlasting soul, to fur- 
nish it only with such learning, as either would die with his body, and so become unuse- 
ful for his everlasting state, or that in the next moment after death would de attained, 
without labour or toil in this life.' Judge Hale's account of the Good Steward. Many 
of us might profitably sit at the feet of this distinguished Christian layman. 

2 See 1 Kings xx. 40. 

3 ' The Divine, who spends all his time in study and contemplation on objects ever so 
sublime and glorious, while his people are left uninstructed, acts the same part the eagle 



126 VIEW OF THE CHRISTIAN MINISTRY I 

their character, but criminal in their over-indulgence. An engross- 
ing attachment, preventing an entire self-devotedness of heart, 
though less scandalous, may prove eventually little less prejudicial 
to our usefulness, than the palpable love of money or of pleasure. 
And therefore — l as to the waters which are drawn from these 
springs, how sweetly soever they may taste to the curious mind, 
that thirsts for the applause which they sometimes procure, I fear 
there is often reason to pour them before the Lord with rivers of 
penitential tears, as the blood of souls which have been forgotten, 
while these trifles have been remembered and preserved.' 1 Such 
(as we have already remarked) was the godly jealousy of Henry 
Martyn, lest his literary and theological pursuits (for even theology, 
except it be made a spiritual study, may be a secularizing indul- 
gence) should deaden his soul to his more holy exercises. 2 The 
solemn ordination engagement impels us — if not to put away — yet 
at least to restrain within very contracted limits, many matters of 
legitimate Christian interest : under the conviction, (to use again the 
forcible words of Doddridge, who on this subject cannot be suspected 
of prejudice,) that they employ a very large portion of our retired 
time, and are studied rather as polite amusements to our own mind, 
than as things which seem to have an apparent subserviency to the 
glory of God, and the edification of our flock ; and consequently, I 
fear they Avill stand as articles of abatement, (if I may so express 
it) in our final account ; and, when they come to be made manifest, 
will be found " works that shall be burnt," as being no better in the 
Divine esteem than " wood, hay, or stubble," (1 Cor. iii. 12, 15.) 
how beautifully soever they may have been garnished or gilded 
over. 3 The best prospect of Ministerial fruitfulness is, with the 
heavenly view of Leighton, to ' count the whole world in compar- 
ison with the cross of Christ one grand impertinence :' and to 
be brought to the mind of Professor Franck at the period of his con- 
version — ' Whereas I had but too much idolized learning, I now 

would do, that should sit all day staring at the sun, while her young ones were starving 
in the nest.' Bishop Home's Essays, p. 71. ' Can any thing be more opposed' (asks an 
eloquent Presbyter of his brethren) ' to the simple character of an herald of Christ, than 
a mere taste for elegant literature, the mere labour of a scientific student, the mere ardour 
of the philosopher or the historian 1 Was it for this you undertook the cure of souls 1 Is 
it for this you desert your closet, your sick chambers, your private devotional duties 1 A 
literary spirit in a Minister of Christ is direct rebellion against the first claims of his high 
office.' Bishop of Calcutta's Prefatory Essay to Baxter, p. 55. 

1 Doddridge's Sermon on the neglect of souls. Works, vol. iii. 258. The sermon is 
also given in ' Williams's Christian Preacher.' 2 49 note, 51 note. 

3 Doddridge's Sermon, xd supra. Compare also his Family Expositor — Note on 1 Cor. 
iii. 15, and some important hints especially addressed to young Ministers, in his Observa- 
tions on the Childhood of the Saviour — On Luke ii. Sect. xiv. See also Bishop Home's 
Considerations on John the Baptist, Sect. v. and Coleridge's advice to the young Parish 
Priest. 



WANT OF CHRISTIAN SELF-DENIAL. 127 

perceive, that all attainments at the feet of Gamaliel are to be val- 
ued like dung, in comparison of the excellency of the knowledge of 
Jesus Christ our Lord.' 1 

Christian self-denial must also be extended to Clerical amuse- 
ments and recreations. The amusements of gardening accom- 
plishments need a watchful subordination. Mr. Cecil cut the 
strings of his violin, and threw aside his painting brush, when he 
detected his indulgence diverting his mind from present duty. 2 
Again — The recreation of farming, pursued as a business, is sure- 
ly an inconsistent "entanglement with the affairs of this life." 3 
1 Let the ministry' (as Mr. Scott exhorts us) ' have our whole time. 
Let even recreation and animal refreshment be so regulated, mod- 
erated, and subordinated, that they may not interfere with our 
grand employment, or unfit us for it ; but rather recruit and pre- 
pare us for it, that they may all become subservient to our main 
object.' 4 Neither mind nor body, indeed, can be sustained without 
moderate relaxation. But what spiritual self-observer does not feel 
the need for incessant watchfulness, lest the love of ease and pleas- 
ure should abate the relish for heavenly employments, and consume 
that precious time which ought to have been industriously devoted 
to our high calling? Archbishop Seeker justly remarks — 'Not all 
things that are lawful are expedient ; and certainly these things,' 
(speaking of worldly amusements.) 'further than they are in them- 
selves requisite for health of body and refreshment of mind, or some 
really valuable purpose, are all a misemployment of our leisure 
hours, which we ought to set our people a pattern of filling up well. 
A Minister of God's word, attentive to his duty, will neither have 
leisure for such dissijjations, public or domestic, nor liking to 
them. ,s 



1 Preface to Professor Franck's ' Christ the Sum and Substance of Holy Scripture,' p. 
xvii. 'We are to pursue our principal study at the feet of Jesus Christ. The Son of 
God declared to the world what he had received from his Father ; and his Ministers are 
to teach the faithful what they have first learned from the Son of God. The Apostle 

Erofesses himself to "know nothing, but Jesus Christ, and him crucified." And, indeed, 
e who knows this truth well, knows all others ; and he arrives at this knowledge in *a 
degree proportionable to his own needs, and those of the church, who studies with a 
'crucified spirit.' Pastoral Instructions to his Clergy, by Anthony Godeau, Bishop of 
Grasse and Vence, translated from the French, 1703. 

2 See Mark ix. 47. 3 See 2 Tim. ii. 4. 4 Scott's Letters and Papers, p. 309. 
5 Charges, p. 238. It is no breach of charity to suppose, that to some of us Massillon 

would have spoken, as he did to his own clergy — ' What is the most unreasonable, is, 
that the clergy, who plead the necessity of amusements, are ordinarily those who have 
the least need of them, who most neglect their duty, and the employment attached to their 
vocation. Their life consists in habitual indolence. We see in them nothing serious, not 
even in the discharge of their professional obligations, which are often hurried over with 
an air of fatigue, of reluctance, and of indecency. What ought to be their consolation is 
their trouble. They hasten into the world, where they may forget their profession and 
themselves together.' Charges, p. 142. 



128 VIEW OF THE CHRISTIAN MINISTRY I 

And may not this self-denial apply to Clerical attendance upon 
oratorios, 1 musical festivals, and similar exhibitions ? If our worldly 
parishioners, who hear our pulpit remonstrances against the pur- 
suit of this world's vanities, should express surprise or pleasure at 
meeting us at such places, ought not our consciences to whisper a 
wholesome doubt respecting the expediency' 1 (to say the least) of 
our attendance 7 Much more, according to the rule just referred to, 
if our presence should give pain to a tender, or indeed, (as in the 
case alluded to by the apostle) a scrupulous conscience, 3 ought we 
not to restrain ? Admitting the legitimacy of the indulgence ab- 
stractedly ; yet forbearance is the present duty ; the neglect of 
which is a " sin against our weak Jorethren, and therefore a sin 
against Christ." 4 In doubtful cases, Christian love and self-denial 
dictate the strait and the safest path. Restraint is the natural 
and direct expression of " love to the brethren." It saves us from 
the possible hazard of becoming stones of stumbling to those, 
whom we ought to guide in the way of the cross. As an act of vi- 
olence to our own inclination, at the supposed call of duty, it is also 
in the true spirit of our Divine Master's injunction — " Deny thy- 
self:" 5 and an exemplification of the practical rule — "Brethren, ye 
have been called unto liberty ; only use not liberty for an occasion 
to the flesh : but by love serve one another" 6 Upon this principle, 
clergymen have been led to relinquish the amusement of shooting. 
Without attaching moral evil to this recreation, yet surely it does 
not exhibit the Minister in. his proper Levitical habits. Would not 
the transition be deemed somewhat violent, to visit the sick and 
dying in the way home from shooting ? Could we leave the dog 
and gun at the threshold, and expect to realize in the sick chamber 
the nearness of eternity in its unspeakable horrors or its everlasting 
joys? Would not a shooting dress rather repel than invite a 
tempted conscience, seeking for spiritual counsel at our mouth ; or 

1 The Writer begs to refer to some letters from the pen of a most enthusiastic lover 
of music, written under the influence of this habit, which enabled him to subjugate his 
most favourite pursuits to the designs of his office. Life of Rev. Legh Richmond, pp. 
397_404. 

2 Comp. 1 Cor. vi. 12. Cecil's Remains, p. 117. 3 Comp: lb. viii. 10. 

4 lb. 12. This point is powerfully argued by Professor Campbell, Lecture hi. on the' 
Pastoral Character, and by Archbishop Seeker ; Sermons, vol. iii. A respectable body 
of Christians (the Society of Friends) find it easy to deny themselves such recreations. 
Ought then a minister of the Gospel, whose character should embody the principles of 
self-denial, to complain of these restrictions, which many tender as well as scrupulous 
consciences deem necessary to maintain the consecrated sanctity of our office % How 
paltry after all is this sacrifice, compared with the worldling's daily exercise of self-denial 
— " rising up early, sitting up late, to eat the bread of sorrows ;" in pursuit of a shadow 
— a bubble — a nothing ! 

s Matt. xvi. 24. 

6 Gal. v. 13. See some excellent remarks in Coleridge's Advice to the Young Parish 
Priest. 



WANT OF CHRISTIAN SELF-DENIAL. 129 

an awakened soul, anxious for an answer to the infinitely momen- 
tous question — " What must I do to be saved ?" These holy em- 
ployments — which seem peculiarly to call for an unction from 
above, or to suppose an habitual frame of spiritual aspiration — car- 
ry to the mind so manifest an incongruity with such a recreation, 
that it is difficult to place its abandonment upon any less ground 
than of positive duty. 

It may be asked — c What virtue is there in abstaining from 
things indifferent ? Why, if convinced of their innocence, may we 
not act according to our own convictions, rather than according to 
the superstitions of others V But " no man " — especially no Min- 
ister — " liveth to himself?" 1 The " strong ought to bear the in- 
firmities of the weak, and not to please themselves." 2 Will not an 
honest self-scrutiny detect a criminal fondness for pleasure ? For 
what other principle could allow the habit of self-gratification at so 
serious a cost to the interests of others ? To affect, by our conduct, 
to despise what appears to us weakness, scrupulosity, or prejudice, 
is the way rather to confirm, than to cure, the evil ; while the sa- 
credness of the Ministerial standard is lowered, with equal injury 
to ourselves, and to the dignity and blessing of our work. 

The sum of what is offered for consideration is simply this — 
Whatever experience has proved to chill our fervour, to dissipate our 
mind, to divert our attention, or to occupy a large portion of time or 
interest, is the " right eye," that we are called to " pluck out and 
cast from us." 3 Far be it from the Writer to advocate ascetic aus- 
terity. He would not render the bow useless by keeping it always 
bent. He would not forget, that we are men as well as ministers ; 
servants, and not slaves. But do we not warn our people, that the 
love of any created object, interfering with our Saviour's claims to 
supreme affection, ruins their hopes of salvation for eternity ? And 
ought not we to remind ourselves, that the attraction of mind to any 
one subject of interest, which diverts our minds from our consecrated 
employment, involves it in the positive guilt of unfaithfulness to our 
Master, must bring a curse instead of a blessing upon our Ministry, 
and may well lead us to tremble for our ultimate safety ? The de- 
voted servant of God will find a measure of relaxation in turning 
from the more painful to the more soothing exercises of his work, 
Some total diversion will however occasionally be needed. And let 

1 Rom. xiv. 7. 2 lb. xv. 1. 

3 Matt. v. 29. ' He that is appointed to minister in holy things must not suffer secular 
affairs, or sordid arts, to eat up a great portion of his employment. It was a great idle- 
ness in Theophylact, the patriarch of Constantinople, to spend his time in his stable of 
horses, when he should have been in his study, or in his pulpit, or saying his holy offi- 
ces.' Bishop Taylor. 

17 



130 VIEW OF THE CHRISTIAN MINISTRY! 

him not suppose, that his Master requires labour, when both his 
body and spirits demand rest. A wise management of diversion 
will tend rather to strengthen, than to enervate, the tone of his spir 
itual character, and the power of his Ministry. 



CHAPTER V. 



THE SPIRIT OF COVETOUSNESS. 

Covetousness in Ministers has almost grown to a proverb. 
Judas is an awful example of its consistency with the highest Min- 
isterial gifts. It is not the fault of any Ecclesiastical system, but 
the natural principle of a corrupt and selfish heart. It readily ap- 
pended itself to Popery, from the transfer of the aggrandizing 
spirit of the system to individuals. But Judas and Demas had been 
its victims, long before " the Man of sin " sprang up in the Church. 
It has attached itself to Protestant Establishments, in the higher 
departments, from the influx of wealth : and in the lower depart- 
ments, from the want of sufficient means to meet the present de- 
mands, and future exigencies. In this latter view especially, it al- 
lies itself to every system of Protestant dissent, with an influence as 
habitual and destructive, as in any Ecclesiastical Establishment. 

The frequent Scriptural connexions of this selfish principle with 
the sacred office, 1 were doubtless intended to warn the servant of 
God of a most prevalent temptation. Our Church, without any 
express mention, has pointedly alluded to it in each of her Ordi- 
nation services. She warns her deacons from the word of God, that 
they be " not greedy of filthy lucre." She exhibits to her priests 
the awful picture of " an hireling ;" 2 at the same time instructing 
them " how they ought to forsake and set aside (as much as they 

1 See the description of the Jewish teachers, Isaiah Ivi. 11. Jer. vi. 13. Ezekiel 
xxxiv. 1 — 3. Micah iii. 11. Matt. xv. 5, 6; xxiii. 14 — the contrast of Timothy with 
the Christian teachers, (Phil. ii. 20, 21.) the frequent warnings of Ministers against 
" filthy lucre"— 1 Tim. iii. 3, 8 ; vi. 9—11. Titus i. 7 ; 1 Peter v. 2 ; also 2 Peter ii. 3 ; 
Jude 11. ' He enters not by Jesus Christ (into the sheepfold), who enters with a pros- 
pect of any other interest besides that of Christ and his Church. Ambition, avarice, 
love of ease, or desire to be distinguished from the crowd, to enjoy the conveniences of 
life, or to promote the interests of our family, and even the sole design of providing against 
want — these are all ways, by which thieves and robbers enter — and whoever enters in by 
any of these ways, or by simony, craft, &c., he deserves no better name.' Q,uesnel on 
John x. 1 . 

2 ' Hireling, not one who performs the office or duty of a Minister for hire or reward, 
(for the Apostle, or rather our blessed Lord himself says — The labourer is worthy of his 
hire, or reward, 1 Tim. v. 18 ; Luke x. 7.) but one who endeavours to make a gain of 
godliness,' &c. Brewster, quoted in Bishop Mant's Prayer Book. ' He is not an hire- 



THE SPIRIT OF COVETOUSNESS. 131 

may) all worldly cares and studies ;" and questioning them again 
more closely, upon their diligence and readiness in " laying aside 
the study of the world and the flesh" She deems it necessary 
to give to her highest order of Ministers this solemn charge — " Be 
to'the flock of Christ a shepherd^ not a wolf ; feed them ; devour 
them not" 1 It was a blot upon the celebrated heathen moralist, 2 
that, while he vehemently declaimed against covetousness, he was, 
throughout his life, a slave to the base traffic of usury. And how 
discreditable is earnest preaching against this besetting sin, if our 
personal habits, or family appurtenances, should exhibit its pollu- 
tion ! When we warn our people against " the love of money, as 
the root of all evil," 3 they will look into our own garden for this de- 
structive weed ; which may possibly be growing there, even while 
we are seeking to root it out of every garden in our parish. 

Covetousness is very distinct from frugality, which is a real duty 
— implying a well-directed and moderate use of the things of this 
life — " owing no man any thing " — " using the world, as not abu- 
sing it," — like a good steward, making such provision for the pres- 
ent necessity, as shall prevent our families from becoming burden- 
some to the church. This, with Christian contentment, forms a 
right character. But covetousness is an inordinate thought of, de- 
sire after, and employment in, the care of this world. Its palpable 
exhibition is seen in a habit of saving — or a watching too closely 
over what we have, and a rooted reluctance to part with it. This 
is generally connected with a want of consideration and sympathy 
for the calls of distress, and of a very limited consecration of our sub- 
stance to the extension of our Redeemer's kingdom. The reports of our 
Religious Societies often mark a somewhat unaccountable average 
of subscriptions from those, whose capabilities are so widely dispro- 
portionate. This may often arise from the great variety of channels 
into which the benevolent fund is distributed ; but does it in no cases 
originate in a want of economy, in self-indulgence, or covetousness? 

ling, who, faithfully feeding the flock, is maintained by his Ministry : but he to whom 
the "filthy lucre" is the great object or inducement.' Scott in loco. Pluralities, (with 
some disinterested, and some necessary exceptions) have, to say the least, a plausible 
connexion with this hateful character. 

1 See the Ordination and Consecration services. ' Colligimus, neminem probum verbi 
Ministrum, quin non idem sit pecunise contemptor.' Calv. in Acts xx. 33. ' The moment 
a strong and governing desire of accumulating property takes possession of a Minister's 
mind — preach with orthodoxy, and some degree of animation, he may — visit his parish- 
ioners to a certain extent, he may — but a devoted labourer in the vineyard, who has one 
object in view — the extension and glory of his Master's kingdom — and who makes all 
his pursuits subservient to that object, he will not be. It is just as impossible for a man 
to be a great accumulator of property, and at the same time a faithful devoted Minister 
of Christ, as it is to establish a fellowship between light and darkness, Christ and Belial.' 
Professor Miller's Letters, pp. 433, 434. 

2 Seneca. 3 1 Tim. vi. 10. 



132 VIEW OF THE CHRISTIAN MINISTRY*. 

Specious forms of this principle often belong to those who are 
highly connected in the world ; and the injury — unconscious per- 
haps to the individuals themselves — is generally exhibited in a low 
ered standard of separation from the world, in an unspiritual cast 
of mind, walk, and conversation, and in a straitened Divine influ- 
ence upon their work. In Mr. Cadogan, the dignity of the Minis- 
terial character rose superior to the adventitious circumstances of 
elevated rank, without any degradation of his personal claim to re- 
spect : and the spirit of simplicity and holiness maintained through- 
out his course, was honoured with peculiar tokens of his Master's 
approbation. 1 

In the more ordinary walks of the Ministry we may discern " the 
cloak of covetousness" — in a mean attention to small matters — in 
the motives that influence our plans of economy — in carefulness to 
maintain present appearances — in contrivances to shift off expenses 
upon others — in the pleasurable excitement from the prospect of 
gain — in an undue depression from the disappointment of it — in 
the natural current of our thoughts in the direction of the world — 
in the readiness in lesser matters to put it upon a level with re- 
ligion. All or any of these actings of this detestable principle 
must deaden the exercises of the Christian life and of Ministerial 
energy. 

We may advert also to a rigorous enforcement of ecclesiastical 
claims — a litigious and unconciliating spirit, ending in a fatal loss 
of our most important influence. Without any fair ground for the 
charge of injustice or extortion — there may be a want of tenderness 
and recollection of the main ends of our office, and of the sole pur- 
pose, for which a maintenance is secured to us. 2 Whatever con- 
sideration may belong to the due support of our family, yet the no- 

1 Massillon has a remarkable sermon on the temptation of Christ, which he transfers 
to the temptations of the Ministry. It is hoped that the instruction (unsuitable indeed 
to the gravity of the pulpit) will not be rejected on account of the eccentric form of 
deduction in which it is given. I. A scheme to live like gentlemen — "Command these 
stones to be made bread." This danger belongs to the first entrance of the Ministry. 
II. Presumption to aspire after preferment — " He set him on a pinnacle of the temple." 
This belongs to an aspiring Minister : the second degree. III. A boundless desire of 
riches and honour in elevated stations, by which a man is induced to submit to abject 
services for the sake of elevation — " All this will I give thee, if thou wilt fall down and 
worship me." 

2 Mr. Grimshaw is said to have been ' not rigorous in his exacting his dues, but con- 
tented with what his parishioners brought him.' He would say to them — ' I will not 
deserve your curses when I am dead for what I have received for my poor labour among 
you. I want no more of you than your souls for my God, and a bare maintenance for 
myself Newton's Life of Grimshaw, p. 124. If he carried this principle beyond its 
legitimate bounds, yet the spirit of it is admirable. The truth of Archbishop Seeker's 
remark will be generally admitted — ' A due measure of disinterestedness is one main 
requisite for the success of a Clergyman's labours.' Charges, p. 248. " I seek not your's, 
but you" 2 Cor. xii. 13, 14. See Scott on 1 Cor. ix. 13—18. 



THE SPIRIT OP COVETOUSNESS. 133 

ble spirit of the ministry rises above selfish considerations, and fixes 
upon the great trust committed to us. 1 In prospectively regarding 
also the rites of our successors, we may keep in mind Bishop Tay- 
lor's wholesome caution — " Let not the name of the church be 
made a pretence for personal covetousness — by saying, you are 
willing to remit many things, but you must not wrong the Church ; 
for though it be true, that you are not to do prejudice to successors, 
yet many things may be forgiven upon just occasions, from which 
the Church shall receive no incommodity ; but be sure, that there 
are but few things, which thou art bound to do in thy personal ca- 
pacity, but the same also, and much more, thou art obliged to 
perform as thou art a public person.' 2 Even a heathen has re- 
marked, that ' there is no more plain sign of a narrow and little 
mind, than the love of riches.' 3 And what need is there for a 
constant guard against those inclinations and occasions of tempta- 
tions, that feed the power of this subtle principle ! How hard is it 
habitually to maintain a practical belief of the Scriptural declara- 
tions of the fearful influence of riches upon our spiritual interests, 
and, by consequence, upon our Ministry ! — " Thou, O man of 
God," (is the fatherly counsel to a young Minister) "flee these 
thi?igs. Vi In the return of Apostolical simplicity, self-denial, and 
ove, we may anticipate a Pentecostal effusion of the spirit upon our 
Ministrations. 

Covetousness is far more specious than worldly conformity. It 
has much to plead under the cover of necessity, justice, prudence, 
and economy. Yet we may detect its real character under all its 
deceptive garbs. Is not the straitness of means often an excuse 
from the exercise of Christian charity, while little or no restraint is 
laid upon the expensiveness of the dress, the table, furniture, or 
mode of living? Is not the charitable fund sometimes, in seasons 
of depression, the first that is curtailed ? And do we not continue 
to " dwell," as before " in ceiled houses, while the house of God lies 
waste ?" 5 

Self-denial in the family ceconomy must also exercise a whole- 

1 The following memorandum of Bishop Wilson, for the use of his children, is in the 
most elevated spirit of primitive disinterestedness — ' If I do not live to tell you, why I 
have saved no more for you out of my bishopric, let this satisfy you— that the less you 
have of goods gathered from the church, the better the rest that I leave you will prosper. 
Church livings were never designed to raise families, or to make portions out of them, but 
to maintain our families, to keep up hospitality, to feed the poor, &c. and one day you 
will be glad that this was my settled opinion, and God grant, that I may act accordingly.' 
Stowell's Life, pp. 58, 59. 

2 Advice to his Clergy. It may be found in Bishop Randolph's Enchiridion Theolo- 
gicon, vol. i. or in the Clergyman's Instructor. 

3 Nihil est tarn angusti tamque parvi animi, quam amare divitias. Cic. de Officiis. Lib. L 

4 1 Tim. vi. 11. 5 Compare Hag. i. 4. 



134 VIEW OF THE CHRISTIAN MINISTRY I 

some restraint. The pupilizing system, (when engaged in princi- 
pally for keeping up appearances, or the worldly advantage of chil- 
dren,) and the adoption of worldly maxims in the education and 
disposal of our families, (which in Mr. Scott's judgment 'constitutes 
a considerable part of the sins of the church in the present day ') 
come under this animadversion. It is also but too plain that the 
families of Clergymen are sometimes brought up to worldly expecta- 
tions, rather than as disciples of the cross, and citizens of heaven. 
Too much weight can scarcely be given to Mr. Scott's inestimable 
instructions, as the embodied and most successful principles of his 
domestic system. '• We are to live ' (he remarked) ' at the altar ; 
but a living, a bare decent maintenance, without any avaricious 
or ambitious views of advancing ourselves or our families, 
should content us.' It was upon this principle (his son informs us) 
' he acted through life — not that he in any way reflected upon cler- 
gymen who were born to wealth, or on whom Providence other- 
wise conferred it, if only they made a proper use of it. Aspi- 
ring after it was what he condemned.' His favourite maxim 
was — ( what is best for the soul is really best for us,' and ' he 
ever looked upon worldly possessions with a jealous eye, for his 
family as well as for himself.' — ' The grand secret of his suc- 
cess,' (that which gave him, as he tells us, the most satisfaction 
in the retrospect at the close of his life), appears to have been this 
— ' that I always " sought " for my children as well as for myself, 
in " the first place, the kingdom of God and his righteousness." ' 
1 This view,' — his son observes — ' would extend to the value, prac- 
tically and evidently set upon eternal in preference to temporal 
things : and very particularly to the disposal of his children in life, 
the places of instruction to which they should be sent, the families 
they should visit, the connections which they should form, and the 
openings which should be embraced or rejected for them.' 1 

Covetousness in all its varied forms is more easily detected in a 
Minister than in private Christians. The sources of his clerical in- 
come, being drawn from his people, are generally known ; and con- 
sequently its capabilities and disposal are matters of public animad- 
version. Besides, " as a city set upon a hill, he cannot be hid." 2 
Any marks of vicious indulgence upon the appearance of his house- 

* Scott's Life, pp. 591, 611—614. Compare pp. 91, 396—398. Works, pp. 225, 226. 
Luther's dying prayer breathes the spirit of a man who had trampled the world under his 
feet — Domine Deus, gratias ago tibi, quod volueris me esse pauperem super terram, et 
mendicum. Non habeo domum, agrum, possessiones, pecuniam, quae relinquam. Tu 
dedisti mihi uxorem et filios. Tibi reddo. Nutri, doce, serva — ut hactenus me — O Pater 
pupilorum et judex viduarum.' Adam in Vita Lutheri. See also similar testimonies 
respecting Calvin, and the conviction produced upon the mind of the infidel Bayle. 
Scott's Contin. of Milner. iii. 486—488. 2 Matt. v. 14. 



THE SPIRIT OP COVETOUSNESS. 135 

hold will be " known and read of all men." The Apostle's appeal 
to God on this point 1 doubtless opens to us one of the grand main- 
springs of his success. On the other hand, there is no more fatal 
hindrance to the Ministry, none that makes our person and labours 
more contemptible in the eyes of the world, than this idolatrous 
principle. It counteracts the grand design of our office, which is to 
draw men from earth to heaven. It cankers many sources of our 
usefulness — such as simple devotedness to the work, charity and 
hospitality, according to the extent of our means. It hinders the 
spiritual elevation of the soul, and denies the consecrated character 
of our office. 2 George Herbert's primitive Parson, therefore, 'la- 
bours most in those things, which are most apt to scandalize his 
parish. He is very circumspect in avoiding all covetousness ; nei- 
ther being greedy to get, nor niggardly to keep, nor troubled to 
lose, any worldly wealth ; but in his words and actions slighting 
and disesteeming it ; even to a wondering that the world should so 
much value wealth, which in the day of wrath hath not one drachm 
of comfort for us.' 3 The most effectual preventions of this corro- 
ding passion are — to have but few wants — to learn from our poor 
Christian day-labourers to cultivate faith for the future — to live not 
for men or for time, but for eternity — to have the glory of God, and 
the good of our fellow-creatures constantly in view — to study our 
Master's life and example — to obtain by habitual eyeing of the cross 
a gradual conformity to its spirit — and to remember, as Ministers, 
that an earnest desire to gain continually more souls to God is the 
sole avarice permitted to a pastor. 4 

1 See 1 Thess. ii. 5. Compare also Acts xx. 33 — 35. 

2 Comp. Gregory de Cura Past. Part. i. ch. xi. Mr. Scott states the impression on his 
own mind on perusing the memoirs of Luther and Melancthon, of the disinterested spirit 
common to most of the eminent men, employed in the great work of the Reformation. 
His own applicatory remarks are well deserving of attention — Yes, and if we would 
aspire to be employed with success on such high and holy services, we must become 
detached more than we are from the interests of this life. Oh ! are we not become too 
much given to contrive the means of a good provision, and of maintaining a handsome 
style of living 1 This was never the spirit, which wrought great things in the Church of 
God. Let us beware, lest we fall under the sentence, though in somewhat varied sense 
— " Ye have your reward" — in improved circumstances, but in blighted labours.' Con- 
tinuation of Milner, vol. ii. pp. 181, 182. The closeness and accuracy of observation of 
the heathen on this point is very remarkable. They consider freedom from the love or 
care of money the strongest proof of the influence of Christianity. It was remarked by 
one of the most intelligent among them, of a native teacher — ' There was only one flaw 
he discerned — in every thing else he was perfectly brought under the power of the gospel 
— he was not covetous; but he had a degree of reluctance in farting with his money.' 
Swartz's remarkable usefulness was manifestly connected with his high and uniform 
standard of personal disinterestedness. See Dean Pearson's interesting Life of Swartz. 

3 Herbert's Country Parson, chap. iii. 

4 Quesnel on Tit. i. 7. The subject of this Chapter suggests the notice of the opposite 
spirit of improvidence. Distressing embarrassments have often arisen from imprudent 
marriages, from wasteful wives, or from personal habits of negligence ; by which Minis- 
ters have been degraded before their people, in the loss of their respectability, the true 
dignity and independence of their office, and their usefulness in the church. Whether 



136 VIEW OF THE CHRISTIAN MINISTRY I 



CHAPTER VI. 



NEGLECT OF RETIREMENT. 

In the midst of the incessant, pressing, and active avocations of 
the Christian Ministry, how seasonable is the considerate advice of 
our gracious Master — " Come ye yourselves apart into a desert 
place, and rest awhile? 1 The spirit of prayer cannot breathe 
freely in the atmosphere of constant and exciting employment. 
Not that we would seek retirement, like the contemplative monk, 
for the purposes of abstraction ; but to recruit our spiritual energies 
for renewed exercises of self-denial and perseverance. St. Paul's 
journey to Arabia immediately subsequent to his conversion (of 
which no mention is made in the inspired record of his Ministerial 
travels) was probably not to exercise his Ministry, but to ' receive 
further revelations.' 2 Secret prayer and meditation were doubtless 
the channels of Divine revelation to his soul ; while the more ac- 
curate and undisturbed study of his own heart, and the calcula- 
tions of the fearful cost before him, must have been a most profita- 
ble occupation for this interval of comparative privacy. 3 The spirit 
of Brainerd's advice to a young candidate for the Ministry was in 

these difficulties were incurred without rational prospect of deliverance ; or whether 
charitable assistance was contemplated, as opening a way of escape ; either case is most 
unworthy of our heavenly calling. Poverty, after the example of Christ and his apos- 
tles, can never be a disgrace : but liberality and wastefulness with the resources of others, 
(attended too often with crooked devices for our own personal interests), must bring the 
Ministry into contempt. The strict economy which the Ministerial income often de- 
mands, is a Providential appointment ; nor can we overstep the bounds, (except perhaps 
under peculiar dispensations) without equal discredit to ourselves and to our office. The 
aggravation of the evil is, that the embarrassments often arise not from actual necessity, 
but from needless expenditure. And therefore while we would deprecate the pitiful 
savings of meanness, we would seriously recommend a wise economy in maintaining the 
strict balance between our resources and our wants; and a liberal spirit, within the 
bounds of those resources, to be attained by habits of plainness, simplicity, and self-denial. 
Restraint in our own indulgences, liberality to our friends, largeness of heart and sym- 
pathy with the poor — and consecration of all to the service of God — would fully exhibit 
the high spirit of the Christian Ministry. 

1 Mark vi. 31 . 2 Macknight on Gal. i. 17. 

3 Mr. Fletcher, when regret was expressed at his limited sphere, upon his first en- 
trance into the Ministry, remarked with his characteristic piety — ' If God does not call 
me to so much public duty, I have the more time for study, prayer and praise.'' Cox's 
Life of Fletcher, p. 24. Compare also Quesnel on Gal. i. 17 — 19. — 'The primitive 
Bishops had places of retirement near their cities, that they might separate themselves 
from the world ; lest teaching others, they should neglect themselves ; lest they should 
lose the spirit of piety themselves, while they were endeavouring to fix it in others.' Bp. 
Wilson's Sacra Privata. Indeed this appears to be the ordinary course of Ministerial 
preparation. Moses in Midian — (Exod. ii. 15 ; hi. 1.) John the Baptist in the desert, 
(Luke i. 80 ; Hi. 2.) — Jesus in Nazareth, (Matt. ii. 23.) were trained in retirement for 
their public work. 



NEGLECT OP RETIREMENT. 137 

his own holy character — c The way ' (said he) ' to enjoy the Divine 
presence, and be fitted for distinguishing service for God, is to live a 
life of great devotion and constant self -dedication to him : observing 
the motives and dispositions of our own hearts, whence we may learn 
the corruptions that lodge there, and our constant need of help from 
God for the performance of the least duty : and, oh ! dear sir, let 
me beseech you frequently to attend to the precious duties of secret 
fasting and prayer.' 1 The few amongst you, who are necessarily 
public men, deserve the sympathy and prayers of the church. If 
their habits of life were not very clearly appointed for them, their 
peculiar temptations (as we trust) sensibly felt, and their watchful- 
ness and simplicity of faith habitually exercised ; their own souls 
must suffer loss, whatever advantage might accrue to the church 
through their disinterested labours. Probably a strict adherence to 
Eliot's quaint but excellent rule to his young students is of great 
service to them — ' I pray you look to it, that you be early birds :' 
meaning, we conclude, not merely early risers, but early Christian 
students, and above all, early worshippers. 

The cultivation of habits of retirement is of the highest moment. 
Popular engagements must not interfere with our own personal in- 
terests, or Ministerial store. An experienced father with a well 
furnished mind, and intellectual habits, can afford to make sacri- 
fices of time for the public cause, which would cost a young Minis- 
ter the hazard of his permanent usefulness. He must at all events 
secure for himself time for Biblical attainments ; else will his course 
of instruction be inefficient for the grand purposes of his office. Dr. 
Paley wisely recommended retirement to the younger Clergy, ' as 
the foundation of almost all good habits.' ' Learn ' (said he) ' to 
live alone. Half your faults originate from the want of this fac- 
ulty. It is impatience of solitude, which carries you continually 
from your parishes, your home, your duty, makes you foremost in 
every party of pleasure and place of diversion, dissipates your 
thoughts, distracts your studies, leads you into expense, keeps you 
in distress, or puts you out of humour with your profession.' 2 In- 
deed, the happiness of the Minister's life, and the effectiveness of 
his work, depend upon a judicious combination of retired habits 
with public or social exercises. 

1 Letter ix. appended to his Life. *How great is the difference' (observes Quesnel) 
' between a preacher formed gradually by the hand of God in retirement, fasting, and 
prayer ; and those ordained in haste, who have no other school but the world, no other 
masters but themselves, and no other preparation than human studies, interrupted by 
worldly conversations, diversions !' &c. On Luke iii. 2. Compare Bishop of Winches- 
ter, pp. 62 — 66. 

2 Advice to the Younger Clergy of Carlisle. 

18 



138 VIEW OF THE CHRISTIAN MINISTRY: 

But far more important is retirement for the Minister's commu- 
nion with his God. We fear that Luther's custom to give his three 
best hours of the day to this work, and Bradford studying on his 
knees, are more often alluded to than followed. Yet the diligent 
pastor will feel the importance, both to himself and to his people, of 
living in his study as well as in his parish ; not only for the neces- 
sary digestion of the subject-matter of his Ministrations, but most 
chiefly for the cultivation of a nearer and more habitual access to 
God. 1 How delightful is it to us, and how edifying to our people, 
to bring forth that Scripture as food to their souls, which the Spirit 
of God hath opened to our own hearts ! 2 Truths that are thus ob- 
tained and wrought out in prayer have a peculiar unction. " Wait- 
ing on the Lord " will never be an encouragement to indolence. In 
the habit of it, the weakest Ministrations will be efficient — in the 
neglect of it the most powerful will be paralyzed. Indeed, the 
' spirit of our Ministry ' (as Massillon admirably observes) ' is a spirit 
of prayer. Prayer is the ornament of the priesthood, the leading 
feature of our character. Without prayer, a Minister is of no use 
to the church, nor of any advantage to mankind. He sows ; and 
God gives no increase. He preaches ; and his words are only like 
"sounding brass, or a tinkling cymbal." He recites the praises 
of God ; while " his heart is far from Him." It is prayer alone, 
then, that gives the whole strength and efficacy to our different 
administrations ; and that man ceases, if I may use the expression, 
to be a public Minister from the time he ceases to pray. It is 
prayer, which supplies him with consolation in all his labours ; and 
he celebrates the ordinances of religion, as the hireling performs 
his work — he considers them as a heavy task, or a severe imposi- 
tion, if prayer doth not assuage its troubles, or console him for 
want of success.' 3 If Solomon felt his need of heavenly wisdom 

1 Bishop Burnet's advice on the subject is truly episcopal — ' To give the studies of the 
clergy their fall effect ; a priest that is much in his study ought to employ a great part of 
his time in secret and fervent prayer, for the direction and blessing of God in his labours, 
for the constant assistance of his Holy Spirit, and for a lively sense of Divine matters, 
that so he may feel the impressions of them grow deep and strong upon his thoughts. 
This, and this only, will make him go on with his work, without wearying, and he always 
rejoicing in it. This will make his expressions of these things to he happy and noble, when 
he can bring them out of the good treasure of his heart, that is ever full, and always warm 
with them.'' Pastoral Care, chap. viii. 

2 Thus Cyprian speaks of his own Ministry — ' Non solum proferimus verba, quae de 
Scripturarum sacris fontibus veniunt, sed cum ipsis verbis preces ad Dominum et vota 
sociamus.' De bono pudicitiae. 

3 Charges, pp. 24, 25. In the same impressive language he addresses his clergy in an- 
other place — ' My brethren — a pastor who does not pray, who does not love prayer, does 
not belong to that Church, which " prays without ceasing ;" he is a dry and barren tree, 
which cumbers the Lord's ground ; he is the enemy, and not the father of his people ; he 
is a stranger, who has usurped the pastor's place, and to whom the salvation of the flock 
is indifferent. Wherefore, my brethren, be faithful to prayer, and your functions will be 



NEGLECT OF RETIREMENT. 139 

to discriminate amongst his "great people/' and to devise and 
execute the hest-conducted measures for their prosperity, do not 
we " go out and come in " before our people with far deeper re- 
sponsibilities, and yet with the ignorance of "a little child" to 
"discern between good and bad?" The most eminent Minister 
will be most ready to cry out — " Give therefore thy servant an 
understanding heart." 1 For of how little avail are the most splen- 
did talents, the most mighty eloquence, and the most devoted dili- 
gence, except the unction be brought down from heaven by fre- 
quent and fervent supplication ! 

Prayer therefore is one half of our Ministry ; 2 and it gives to 
the other half all its power and success. It is the appointed me- 
dium of receiving spiritual communications for the instruction 
of our people. Those who walk most closely with God are most 
spiritually intelligent in "the secret of his covenant." 3 Many 
can set their seal to Luther's testimony, that he often obtained 
more knowledge in a short time by prayer, than by many hours 
of study. It will also strengthen our habitual devotedness to our 
work, as well as our natural capacities for it. Living near to 
the fountain-head, we shall be in the constant receipt of fresh sup- 
plies of light, support, and consolation — to assist us in our duties, 
to enable us for our difficulties, and to assure us of our present ac- 
ceptance, and a suitable measure of ultimate success. The same 
heavenly resource will furnish us tvith matter for experimental 
intercourse with our people — giving us a clear insight into the 
workings of nature and grace, of sin and holiness ; and enduing us 
with a spiritual ability to counterwork the wiles of Satan and the 
deceitfulness of sin in their incessant and fatal influence. Thus 
also we shall be enabled to adapt our Ministrations under the in- 
fluence of Divine wisdom, to the several cases of our flock — 
speaking with power to the unawakened — with compassion to the 
hardened — binding up " the bruised reed " — and " strengthening," 
by solemn admonitions and expostulations, " the things that re- 
main " among us, " that were ready to die." 4 Nor is it the least 
advantage flowing from this habit, that it fits us to advocate the 
cause of our people before God, as well as to sympathize with 
their difficulties, and to lay ourselves out in their service. Probably 
the laborious fervency of Epaphras' secret exercises 5 were as fruitful 

more useful, your people more holy, your labours will prove much sweeter, and tho 
Church's evils will diminish.' Disc. Synod. 

1 Cornp. 1 Kings iii. 7 — 9. 2 Comp. Acts vi. 4. 

3 See Psalm xxv. 14. Comp. 2 Cor. iii. 5, 6. 

* Rev. iii. 2. 5 See Col. iv. 12. 



140 VIEW OP THE CHRISTIAN MINISTRY I 

as his public work ; and who knoweth, but we shall find that our 
most successful efforts for our people were the hours — not when we 
were speaking to them from God, but when we were speaking for 
them to God? 1 In this view it is most important to associate our 
own interests with those of our people. The help we may thus be 
able to afford them in their difficulties, trials, and weakness, is inti- 
mately connected with the spiritual temperament of our own minds, 
acquired and maintained through the same organ of heavenly com- 
munication, which we recommend for their daily use and encour- 
agement. The success of this operation is so certain, that an emi- 
nent divine has laid it down as a general rule — ' that when we 
would have any great things to be accomplished, the best policy is, to 
work by an engine which the world sees nothing of.' 2 Our blessed 
Master's example is here much to be observed. As man, he had 
most responsible concerns to transact with God. Nothing impor- 
tant was done without prayer. His entrance on his Ministry was 
with prayer. 3 His ordination of his first Ministers was preceded by 
a whole night of prayer. 4 After a day spent in works of instruc- 
tion and mercy, (such as would have included a week of our ordi- 
nary labour) time was redeemed from sleep for this sacred employ- 
ment. 5 

The most effectual hindrances, therefore, to our work are those 
which impede our personal communion with the Lord. When the 
great enemy thus successfully intercepts our spiritual supplies, the 
work of God in our hearts, and connected with it, the work of God 
in our hands, languishes from the want of its accustomed and need- 
ful support. We have great need to watch, lest public activity 
should be considered to atone for neglect of private intercourse with 
God ; and thus our profession should become a snare to ourselves, 
and divested of all spiritual savour to our flock. Henry Martyn 
had occasion to lament, that ' want of private devotional reading 
and shortness of prayer, through incessant sermon-making, had pro- 
duced much strangeness between God and his own soul.' And in 

1 ' The kingdom of heaven must suffer violence, and the people will not ordinarily be 
brought into it without some violence : but let me tell you, it is not so much the violence 
of the pulpit, that doeth the deed, as the violence of the closet.' Bp. Sanderson's Sermon 
on Rom. xv. 5. 

2 Dr. Preston : formerly Master of Emmanuel College, Cambridge. Thus Archbishop 
Seeker gave this valuable and encouraging advice to his clergy — ' Form yourselves tho- 
roughly by devout meditation and fervent prayer to seriousness of heart, and zeal for the 
eternal welfare of souls ; for then every thing else that you are to do will follow of course' 
Charges, p. 267. 

3 Luke iii. 21. * ibid. vi. 12. 

5 Mark l. 21 — 35. We cannot contemplate too closely this pattern of intermingling 
seasons of heavenly communion with active labour. Will not a spiritual pastor delight 
in the shade as weU as in the sun-shine, and love to be alone with God, wliile he is most 
closely engaged in his work 1 



NEGLECT OF RETIREMENT. 141 

the review of the first year of his Ministry, £ he judged, that he had 
dedicated too much time to public Ministrations, and too little 
to private communion with God. n Mr. Scott gives a most whole- 
some caution on this point — ' The principle that made the Apostle 
determine not to "serve tables," though a good work in itself, should 
render Ministers in this day very careful not so to give their servi- 
ces, even to the most useful Societies, and to attending the meet- 
ings of them, as to prevent their " giving themselves continually 
to the word of God and prayer." A danger at present seems to 
arise on this side.' 2 The Writer would therefore wish to draw his 
own mind and his brethren habitually to this recollection, that no- 
thing will enrich or console us in the neglect of intimate commu- 
nion with God. We must " walk with God" at any rate, or our 
souls will die. Even Christian communion will form an empty 
substitute for this hallowed intercourse. The command is — "En- 
ter into thy closet, and shut thy door." 3 Shut out not only vanity 
and the world, but even for a time "the communion of Saints." 
The soul may lose its spiritual vigour in any company but that of 
God — in the best as well as in the worst — in the Church, as well 
as in the world — in the active engagements of the Ministry, as well 
as in secular employments. 

It was said of Fletcher, that ' his deepest and most sensible com- 
munications with God were enjoyed in those hours, when the door 
of his closet was shut against human creatures, as well as hu- 
man cares. His closet was his favourite retirement, to which he 
constantly retreated, whenever his public labours allowed him a 
season of leisure. His public labours (astonishing as they were) 
bore but little proportion to those internal exercises of prayer and 
supplication, to which he was wholly given in private. The for- 
mer of necessity were frequently discontinued ; but the latter were 
almost uninterruptedly maintained from hour to hour. He lived in 
the spirit of prayer.' 4 Was not this the secret of the extraordinary 
power that rested upon his ministrations ? The out-pouring of the 
Spirit of supplication would revive our work, and enlarge our suc- 
cess. We know who hath said — " Ask me of things to come con- 
cerning vcyj sons'; and concerning the work of my hands com- 
mand ye me" 5 

1 Martyn's Life, pp. 60, 62. 2 Scott's Letters and Papers, p. 313. 

3 Matt. vi. 6. 4 Gilpin's notes on Fletcher's Portrait of St. Paul, pp. 50, 51. 

5 Isaiah xlv. 11. 



L42 VIEW OF THE CHRISTIAN MINISTRY I 

CHAPTER VII. 

THE INFLUENCE OF SPIRITUAL PRIDE. 

One of the most profound observers of the heart has remarked, 
that spiritual pride offers to Satan his main advantage over the 
Christian. 1 And indeed many circumstances (trifling in themselves, 
but gathering fearful strength from incidental causes) add fuel to 
the secret flame ; and in the destructiveness of the issue we are left 
to exclaim — " Behold ! how great a matter a little fire kindleth !" 2 
An affectionate and devoted Minister is honoured of God, and ac- 
ceptable to his flock. Some regard him as an oracle ; and are al- 
most ready, as at Lystra, 3 to "do sacrifice unto him." What a 
large share of humility, what unceasing supply of Divine grace, is 
needed to resist a temptation, that falls in so powerfully with the 
selfish principle of the natural heart ! ' Great care must be taken, 
while we are endeavouring to destroy external idols, or those of vice 
in others, that we do not insensibly substitute ourselves in their 
place.' 4 Successful fishermen need especial watchfulness, "lest 
they sacrifice to their net, and burn incense unto their drag." 5 We 
must indeed labour and pray unceasingly for enlarged success. And 
yet in this prayer we sometimes " know not what we ask." A sea- 
son of remarkable prosperity will probably prove an hour of fearful 
temptation to our souls. 

Cotton Mather appears to have been severely exercised on this 
subject, on his first entrance into the Ministry. We must refer to 
his life for a most searching scrutiny, in substance as follows : — 
1 Apprehensions of pride — the sin of young ministers — working in 
my heart, filled me with inexpressible bitterness and confusion be- 
fore the Lord. I found, that, when I met with enlargement in 
prayer or preaching, or answered a question readily and suitably, I 
was apt to applaud myself in my own mind. I affected pre-emi- 
nence above what belonged to my age or worth. I therefore en- 
deavoured to take a view of my pride — as the very image of the 
Devils contrary to the grace and image of Christ — as an offence 
against God, and grieving of his Spirit — as the most unreasonable 

1 President Edwards' Thoughts on the Revival in New England. 

2 James iii. 5. 3 Acts xiv. 13. 

4 Quesnel on Acts xiv. 15. Sspe sibi de se mens ipsa mentitur, et fingit se de bono 
opere amare quod non amat : de mundi autem gloria, non amare quod amat. Gregor. de 
Cura Pastor. Comp. Bowles. Lib. i. c. 8. 5 Hab. i. 16. 



THE INFLUENCE OF SPIRITUAL PRIDE. 143 

folly and madness for one, who had nothing singularly excellent, 
and who had a nature so corrupt — as infinitely dangerous, and 
ready to provoke God to deprive me of my capacities and opportu- 
nities. I therefore resolved to carry my distempered heart to be 
cured by Jesus Christ, that all-sufficient Physician — to watch 
against my pride — to study much the nature and aggravations of 
it, and the excellence of the contrary grace.' 

There is weighty truth in the remark, that spiritual pride is 'the 
sin of young Ministers' — the enemy, with which incessant con- 
flict must be maintained. Like Melancthon, they do not quickly 
learn the strength of l old Adam.' The excitement of novelty gives 
a powerful energy to their work. Perhaps an atmosphere of popu- 
larity surrounds them. All this tends to blind their perception of 
" the mystery of iniquity" within, and to excite self-confidence, un- 
til they seem almost to aspire to a partnership with God in the sal- 
vation of souls ; or at least conceive, that their services are of high 
importance in the Divine dispensations. Vox populi, is their se- 
cret motto. The breath of the multitude is their life. " Good re- 
port" is therefore a far closer test of the internal principle than 
" evil report." There is great knowledge of character in that sa- 
cred aphorism — " As the fining pot for silver, and the furnace for 
gold, so is a man to his praise." 1 How few of us could say with 
Henry Martyn — ' Men frequently admire me, and I am pleased ; 
but I abhor the pleasure that I feel! 72 

1 Prov. xxvii. 3. 'It is a very uncommon thing for men not to receive at least one 
part of the glory that is offered them. This is the touchstone, by which the fidelity of 
the Minister of Christ is tried. We value ourselves upon rejecting gross commendations, 
and extravagant flattery, because we would not make ourselves ridiculous. But when 
the praise is fine and delicate, and the incense prepared with art, how seldom is it, that 
we do not suffer ourselves to be intoxicated thereby !' — Quesnel on Acts xiv. 13. 14. ' Si 
minister verbi, laudatur, versatur in periculo.' Augustine. — ' They are not our best 
friends, that stir the pride of our hearts by the flattery of their lips. The graces of God 
in others (I confess) are thankfully to be owned, and under discouragements and temp- 
tations to be wisely and modestly spoken of; but the strongest Christians do scarcely 
show their own weakness in any one thing more than they do in hearing their own 
praises. Christian ! thou knowest thou carriest gunpowder about thee. — Desire those 
that carry fire, to keep at a distance from thee. It is a dangerous crisis, when a proud 
heart meets with nattering lips. Faithful, seasonable, and discreet reproofs are much 
more safe to us, and advantageous to the mortification of sin in our souls.' Flavel. 
Mr. Walker mentions among ' the things principally to lament — the workings of conceit, 
especially in talking or hearing of what was done by me, which has cost me a deal of 
self-condemnation, and needed much fear and watchfulness to oppose. In the begin- 
ning I saw little of it, and less of its evil; and though now it is but rarely that I expe- 
rience what I call a sensible conceit, the pleasing tickling of the heart, yet I have cause 
to fear a worse thing, a more settled self-opinion, which would receive commendation as 
its due, and expect submission in others.' Life, p. 453. 

2 Life, p. 43. The same Christian tenderness and self-suspicion appeared upon the 
report of his Ministerial success — ' I was encouraged and refreshed beyond description, 
and could only cheerfully and gratefully offer up myself to God's service : but it was 
at the same time a check to my mind to reflect, that, though God might in his sove- 
reignty bless his word by my mouth, I was not on that account less sinful in my Minis- 
trations.' 



144 VIEW OF THE CHRISTIAN MINISTRY: 

Selfishness is indeed the peculiar character of this sin. It is, as 
if we could take no comparative interest in the conversion of sin- 
ners through other instrumentality than our own ; or as if we mea- 
sured our regard to the glory of God by the opportunities afforded 
for the display of our own glory. We wish for eminence rather 
than for usefulness. We want to stand alone. Instead of rejoicing 
in the spiritual acquirements of others, we are reluctant to admire 
superior talents, even when they are consecrated to the cause of 
their Great Master. We cannot bear any thing that shines too 
near us, and will probably eclipse our own brightness, either in the 
higher excellence of gifts, or in their more diligent improvement of 
them. How different was the spirit of the Jewish Lawgiver, who 
was willing that all the people should share in his extraordinary 
gifts I 1 How different was the temper of the Great Apostle, who 
could rejoice in the extension of the Gospel even from unchristian 
motives, and by the mouth of those who were ranging themselves 
in unprovoked opposition to his disinterested labours ! 2 And can we 
anticipate any measure of heavenly influence upon our work, ex- 
cept as we are resisting this unchristian jealousy, and the conscious- 
ness of our secret disposition to its indulgence covers us with self- 
abasement before our God ? For let none of us conceive ourselves 
beyond the reach of the snare. Human nature can never be raised 
to distinction without being tempted to vanity. A subtle pestilen- 
tial influence breathes around the pulpit steps, and in the purest at- 
mosphere of holy consecration. 

The hindrance of this sin to the progress of our work may be 
argued a priori from the character of a jealous God, who " giveth 
not his glory to another ;" 3 and who therefore will blast all assump- 
tions to the honour of Divine agency, as encroachments upon his 
sovereign prerogative. It may also be practically evinced by the 
testimony of conscience, observation, and experience. Is not the 
" axe " powerless, when it dares to " boast itself against him that 
heweth therewith T H Have not we uniformly found, that those 
Ministrations, which have brought us most honour with men, have 
been scantily favoured with the tokens of our Master's presence and 
power ? It is never likely to be so well with us, as when we are 
content to appear, like Paul at Corinth, " fools for Christ's sake, 
weak and de-spised ;" 5 and ready " most gladly to glory in our 
infirmities, that the power of Christ may rest upon us." 6 It is 
of little comparative moment, that our Ministry should bear the 

i Numb. xi. 29. 2 Phil. i. 15—18. 3 Isa. xlii. 8. 

4 Isa. x. 15. 5 1 Cor. iv. 10. « 2 Cor. xii. 9. 



ABSENCE OR DEFECT OF PERSONAL RELIGION. 145 

stamp of talent, erudition, or pathos. But if it should be character- 
ized by the savour of humility and love, it would be best adapted 
to display the glories of Immanuel, and most honoured with the 
manifestations of his Spirit. 



CHAPTER Till. 

ABSENCE OR DEFECT OF PERSONAL RELIGION. 

It was surely not without reason or meaning, that the Apostle, 
charging first the elders, and afterwards the Bishop of the Church 
of Ephesus, places a personal caution first in order — " Take heed 
to yourselves — to thyself.'' 1 For how awful is it to appear as a 
Minister, without being really a Christian ! to have a competency, 
and even (by continual exercise) an increase of Ministerial gifts, 
while our real character is only, that we "have a name that we 
live, but we are dead !" How difficult ! how dreadful ! to preach an 
unknown Saviour ! Our Lord's prayer that his servants might be 
" sanctified through the truth " 2 — strongly sets out personal holiness 
as the basis of public usefulness. All the Ministerial appellations 
— such as the " salt of the earth " — " the, light of the world " 3 — im- 
ply the same responsibility. And indeed it is this that gives 'power 
and unction to the commission, which we profess to deliver from 
the mouth of God. The Roman orator hath told us, that no man 
can be truly eloquent on a subject with which he is unacquainted. 4 
Nor indeed can the exhibition of unknown and unfelt truth be ex- 
pected to be productive of permanent effect. Even Mr. Locke reminds 
us — ' He is very unfit to convert others, who was never converted 
himself.' 5 Baxter remarks with his characteristic solemnity — ' Ver- 
ily, it is the common danger and calamity of the Church, to have 
unregenerate and unexperienced Pastors, and to have so many men 
become preachers, before they are Christians ; to be sanctified by 
dedication to the altar as God's Priests, before they are sanctified by 
hearty dedication to Christ as his disciples ; and so to worship an 
unknown God, and to preach an unknown Christ, an unknown 
Spirit, an unknown state of holiness and communion with God, 
and a glory that is unknown, and likely to be unknown for ever. 

i Acts xx. 28. 1 Tim. iv. 16. 2 John xvii. 17. 3 Matt. v. 13, 14. 

4 Cic. de Orat. lib. 1. 5 Letter on Toleration. 

19 



146 VIEW OP THE CHRISTIAN MINISTRY I 

He is like to be but a heartless preacher, that hath not the Christ 
and grace that he preacheth in his heart.' 1 

Though indeed the blessing is in the institution, not in the in- 
strument ; yet a deficiency in the instrument ordinarily weakens 
the power of the institution. The want of personal religion is 
therefore a most serious hindrance to Ministerial efficiency. In the 
general work of instruction, the experience of the power of the 
Gospel is necessary to direct our treatment of the different cases of 
our Ministry. 2 The recollection of the means, by which we were 
enlightened, and subsequently confirmed and established in the 
truth, is most important to connect the perplexities of our people. 
In the work of conviction, what but an experimental perception of 
our own sinfulness can enable us to expose the deformity and de- 
ceitfulness of sin ? Or how can we exhibit the exceeding breadth 
and spirituality of the law of God, except we have ourselves felt its 
condemning, killing power ? In the more delightful work of en- 
couragement, the power of administering the consolations of the 
Gospel is connected with the reception of them in our own hearts. 3 
The love of the Saviour, the faithfulness of his word, the beauty of 
holiness, the prospect of eternity, will of course be most effectually 
exhibited by those who can say — " We also believe, and therefore 
speak. v * 

Little fruitfulness can be expected in our pulpit department, 
in the absence or defect of heart-felt religion. ' I will be sure to 
live well,' (said George Herbert on the day of his induction to 
Bemerton) ' because the virtuous life of a clergyman is the most 
powerful eloquence to persuade all that see it to reverence and love, 
and at least to desire to live like him.' 5 Indeed, what persuasive- 
ness can there be in the wearisome task of speaking of Divine 
things without Divine affections ? A man who cannot persuade 
himself to be holy, will have little hope of succeeding with the 

1 Reformed Pastor. ' No theological erudition, as such, can answer the question — 
" What must I do to be saved ?" He who furnishes the reply, must have something 
better — the possession of the same religion, which he can then only satisfactorily explain 
to others. Otherwise he will be either struck dumb by the enquiry, or be a blind leader 
of the blind, confident in his own wisdom, and in that wisdom liable to perish everlast- 
ingly.' Antichrist, by the Rev. J. Riland, p. 118. ' Neque enim aliorum salutem sedulo 
unquam curabit, qui suam negligit.'' Calvin on Acts xx. 28. ' Unless Christ be learned 
spiritually and really, Divines shall speak of the word of God, as men speak of riddles, 
and as priests in former times said the matins, when they hardly knew what they said.' 
Perkins on Gal. i. 15. 

2 Brainerd remarked to his brother on his death-bed—' When Ministers feel these gra- 
cious influences on their hearts, it wonderfully assists them to come at the consciences 
of men, and as it were, handle them with their hands ; whereas without them, whatever 
reason or oratory we make use of, we do but make use of stumps instead of hands.' See 
Appendix to his Life — a choice piece of Ministerial Biography. 

3 2 Cor. i. 4—6. * j. D . iv. 13. 5 Walton's Life of George Herbert. 



WANT OF PERSONAL RELIGION. 147 

consciences of others. ' I would advise such preachers' (says Bax- 
ter) ' to go to the congregation, and there preach over Origen's ser- 
mon on Psalm 1. 16, 17 ;' and, when they have read this text, to 
sit down, and expound, and apply it by their tears ; and then to 
make a free confession of their sins ; and lament their case before 
the assembly ; and desire their earnest prayers to God for pardoning 
and renewing grace ; and so to close with Christ in heart, that be- 
fore admitted him no further than into the brain ; that hereafter 
they may preach a Christ whom they know, and may feel what 
they speak, and may commend the riches of the Gospel by experi- 
ence. 2 IN either genius, nor the eloquence of the schools, nor orato- 
rical declamation are required for public effect ; but that Christian 
eloquence of feeling and of love, which marks the impression of 
the spirit as well as the letter of the Bible — that genuine pathos 
and simplicity, with which ' a good man out of the good treasure 
of the heart bringeth forth that which is good.' 3 This ' rhetoric 
of the life' Leighton justly pronounces, to 'give to the instructions 
of the pulpit an energy, far beyond the reach of the loftiest strains 
of unhallowed oratory.' To obtain this most desirable qualifica- 
tion, we must ourselves taste the word, before we distribute it to 
our people. We must carefully connect it with our devotional 
reading. A sermon, however well digested, can never be well 
preached, until it has been first preached to ourselves. 4 It is the 
present experience, nourishment, and enjoyment, that gives a glow 

1 Referring to an affecting incident in Origen's history, when soon after his excommu- 
nication for having sacrificed to the idols, he was requested, and in a manner constrained, 
to preach at Jerusalem. He opened his Bible, Psalm 1. 16. " Unto the wicked saith 
God ; why dost thou preach my law %" and was so overcome by the remembrance of his 
sin, that he closed the book with tears, and melted the whole congregation in sympathy 
with his sorrow — Clark's Marrow of Eccles. Hist, where are given his own most striking 
expressions of grief and contrition on the occasion. Pp. 20 — 23. 

2 Reformed Pastor. ' To preach of regeneration, of faith, when a man has no spiritual 
understanding of these things, is to talk of the sweetness of honey, when we never tasted 
it ; or of the excellence of such a country, which we were never in, but know by maps 
only. If thou knowest the truths of God but by books, by authors only, and thy own 
heart feeleth not the power of these things ; thou art but as the conduit, that letteth out 
wine or refreshing water to others, but thou thyself tasteth not of it ; or like the hand 
that directeth the passenger, but thou thyself standest still.' Anthony Burgess's Funeral 
Sermon for Rev. T. Blake. 

3 Matthew xii. 34. 

4 This was Doddridge's custom. — See Life, chap. ii. Do not we thus penetrate into 
our subject with more depth and spiritual discernment, than mere thought or critical 
study could furnish 1 For may not these be employed even upon our pulpit exercises. 
without any of that tender seriousness and compassion for perishing souls, and sense 
of Ministerial obligation, which become the public discharge of our office 1 Mr. Robert 
Bolton, (one of the most eminent divines in the seventeenth century) professed on his 
death-bed, ' that he never taught any godly point, but he first wrought it on his own 
heart.' Mr. Shepard of New England gave the same testimony. How confidently, 
when we have thus proved our armour, may we venture to recommend it ! It was the 
neglect of this watchfulness that made a late eminent Minister remark, that in preparing 
sermons for others he had sometimes been in danger of destroying his own soul. 



148 VIEW OF THE CHRISTIAN MINISTRY : 

of unction far beyond the power of adventitious accomplishment ; 
and makes us not only edifying to our people but (what is more 
rare and difficult) profitable ministers to ourselves. To bear our 
message written upon our hearts, is the best method of convey- 
ing to our people deep and weighty impressions of the things of 
God. We must bring them not only — " that which we have seen 
with our eyes, which we have looked upon," but something — 
" which our hands have handled of the word of life," if we de- 
sire them to have "joint fellowship with the Father, and with 
his Son Jesus Christ." 1 Like John the Baptist, 2 we should point 
out the Saviour to our people from our own perception of his 
glory and love. 

We observe again the importance of personal religion — in con- 
firming' our testimony with a Christian example. 3 — ' Men judge 
things more fully by the eye than by the ear ; consequently Min- 
isters' practice is as much regarded, if not more than their sermons. 
So that — suppose in the pulpit they should resemble Holy Angels, 
yet if in conversation they be found but very ordinary, carnal men ; 
' 'tis not a thousand elaborate discourses, which will be able, either 
solidly to impress their hearers with the faith of reality in religion, 
or any way engage their souls practically to fall in love with the 
same.' 4 Fenelon well observes, in his Dialogue on Eloquence — 
' that moral instructions have no weight nor influence, when they 
are neither supported by clear principles, nor good examples. Whom 
do you see converted by them ? People are accustomed to hear 
such harangues, and are amused by them, as with so many fine 
scenes passing before their eyes. They hearken to such lectures, 
just as they would read a satire, and they look on the speaker as 
one that acts his part well. They believe his life more than his 
talk, and when they know him to be selfish, ambitious, vain, given 
to sloth and luxury, and see that he parts with none of those en- 
joyments, which he exhorts others to forsake ; though for the sake 

1 1 John i. 1—3. 2 John i. 36. 

3 The judgment of the ancient church was most concurrent on this particular. ' Non 
possunt qua? doces habere firmitatem, nisi ea prior feceris.' Lactan. Instit. Lib. 4. c. 24. 
'Non confundant opera tua sermonem tuum: ne, cum Ecclesia loqueris, tacitus quilibet 
respondeat, cur ergo hsec quae dicis, ipse non facis 1 Sacerdotis Christi os, mens, manus- 
que concordent.' Hieron. ad Nepot. The council of Trent also exhibited an elevated 
standard of Ministerial consistency — ' Nihil est, quod alios magis ad pietatem et Dei cul- 
tum assidue instruat, quam eorum vita et exemplum, qui se Divino Ministerio dedicarunt, 
&c. Quapropter sic decet omnino clericos in sortem Domini vocatos, vitam, moresque 
suos omnes componere, ut habitu, gestu, incessu, sermone, aliisque omnibus rebus nil 
nisi grave, moderatum, ac religione plenum prse se ferant, &c.' Concil. Trid. Sess. 22. 
c. 1. Care however must be taken to distinguish between the self-righteousness of a 
mere external gravity, and that spirituality of character, which results from evangelical 
principles, and influences tne heart to Ministerial devotedness. 

4 Blackwell's Methodas Homiletica, 1712 — a valuable work. 



WANT OF PERSONAL RELIGION. 149 

of custom and ceremony they hear him declaim, they believe and 
act as he does. But what is worst of all, people are too apt to con- 
clude, that men of this profession do not believe what they teach. 
This disparages their function ; and when others preach with a 
sincere zeal, people will scarce believe this zeal to be sincere/ 1 We 
must build up with both hands — with our doctrine and our life. 
We must be what we preach ; exhibiting the pattern, the motives, 
and the principles of godliness to our people : ' not only putting the 
copy before them, and leaving them to write ; but taking the pen, 
and showing them how to form each letter.' 2 The minister is a 
continual — not a periodical character. " The beauty of holiness 1 ' 
must not be merely the appurtenance of the Sabbath. A holy ser- 
mon is but for an hour. A holy life is his perpetual sermon — a 
living, practical commentary of his doctrine — the gospel to the sen- 
ses. Thus, (as one of the Fathers 3 observed of our Divine Master) 
he will often i preach, w r hen he does not open his mouth,' — like a 
faithful shepherd — who, "when he putteth forth his own sheep, 
goeth before them ; and the sheep follow him, for they know his 
voice." 4 It was truly, though quaintly, remarked by the old di- 
vines, that a Minister's life is the life of his Ministry. For (as 
Bishop Home observes) ' he who undertakes to reprove the world, 
must be one, whom the world cannot reprove.' 5 We should each 
of us consider ourselves as the appointed luminary in our respected 
spheres — placed as the centre of the system — the source of light and 
warmth to all within our circle. We should thus be " burning" as 
well as " shining lights."* We need not always blaze ; but we 
must always burn. There must be love as well as light — the light 
of holy love.' 7 

1 ' The Priest,' (observes Bishop Bull) ' who is not clothed with righteousness — though 
otherwise richly adorned with all the ornaments of human and divine literature, and 
those gilded over with the rays of seraphic prudence — is yet but a naked, beggarly, des- 
picable creature, of no authority, no interest, no use, no service in the Church of God.' 
Sermon in Clergym. Instruct, p. 286. The inscription — ' Holiness to the Lord' — upon 
the costly dress of the High Priest strongly marks the adorning of the profession of 
the ministers of the sanctuary. Exod. xxviii. 28 — 30. with xxxix. 30, 31. Compare 
Lev. xxi. 21. 

2 Scott's Sermon. Compare 1 Timothy iv. 12. 3 Theophylact on Matt. v. 2. 

4 John x. 3, 4. The minister who would win his people must not only Doctorem vir- 
tutis se prcebere, sed ducem — as Lactantius ; ' ut si prscipientem sequi nolint, sequantur 
antecedentem.' Bp. Reynold's Works, p. 1061. The inscription which Herodotus men- 
tions on the tomb of an Egyptian king, should be the Minister's motto — 'E15 e^s fig npcuv, 
svff£/3ris eo-to}.' What Cicero applied to the Senate, ought to be said here — ' Is ordo vitio 
careto : caeteris specimen esto.' De Leg. Lib. iii. 

5 Considerations on John the Baptist, p. 84. 6 John v. 35. 

7 ' You may be innocent, and yet not " zealous of good works :" but if you be not this, 
you are not good ministers of Jesus Christ. You must be excellent, not tanquam unus 
de popido, but tanquam homo Dei — not after the common manner of men, but " after 
God's own heart" — not only pure, but shining — not only blameless, but didactic, in your 
lives; that as by your sermons you preach "in season" — so by your lives you may 



150 VIEW OF THE CHRISTIAN MINISTRY \ 

How "painfully has this subject been illustrated in the deep 
wounds of the church from ungodly ministers ! " The sin of 
Eli's sons was very great before the Lord ; for men abhorred the 
offering of the Lord" 1 The successors of these young men are 
found in men pressing the Gospel upon others, while neglecting it 
themselves — in profession the servants of God ; in principle serving 
themselves — " building again" with their lives " the things which 
they had destroyed" by their doctrine, and making "themselves 
transgressors" with a guilty load of responsibility ? 2 On the other 
hand how convincing is the power of a consistent Ministry ! 
When Levi had " the law of truth in his mouth, he did turn 
many away from iniquity. ," 3 The holiness of the faithful min- 
istry of John struck awe even into wicked Herod ; added to which 
" many for a season," and many probably for more than a season, 
" rejoiced in his light." 4 The Apostle's success in Thessalonica is 
mainly attributed to the same cause. 5 ' Happy those labourers in 
the Church, the secret savour of whose life and conversation attracts 
people after Christ.' 6 

The Missionary Eliot 'imposed a law upon himself, that he 
would leave something of God. and heaven, and religion, with all 
that should come near him ; so that in all places his company was 
attended with majesty and reverence. We cannot say, that we 
ever saw him walking any whither, but he was therein walking 
with God; and it might be said of him, as was said of Origen, — 
{ Quemadmodum docet, sic vixit : and quemadmodum vixit. sic 
docet." 1 ' 7 Now such an habitual Ministry, spreading the atmosphere 
of heaven over the secular employments, proves the stamp of a Di- 
vine impression, and in " manifestation of the truth commends it- 
self to every man's conscience in the sight of God." It is like the 
"angel standing in the sun" — the undoubted representative of the 
Divine Majesty. 

preach " out of season," that is — at all seasons, and to all men ; that " they seeing your 
good works, may glorify God on your behalf" and on their own.' Bishop Taylor's 
Sermon on the Minister's duty in life and doctrine, Works, vol. vi. ' When prejudices 
are to be overcome, or ignorance to be removed, it is necessary to show, that the man, 
who labours to introduce new modes of feeling and thinking, is not only the convert of 
his own opinions, but an example of their practical influence in forming a spiritual char- 
acter.' Bishop of Winchester's Ministerial Character of Christ, p. 285. 

1 1 Sam. ii. 17. Mark the Lord's judgment, Jer. xxiii. 15. Lev. x. 1 — 3. 

2 Nisi ipsi sacerdotes in omnibus virtutibus Christian is fidelium exemplaria sint — plus 
improba vita destruunt, quam sana doctrina aedificant : dedecori sunt sanctissimse reli- 
gion! ; de veritate eorum, quae praedicant addubitare docent: atque ita libertinismo et 
atheismo latam portam pandunt. Wits, de Vero Theologo. Hence the severe sarcasm 
against inconsistent Ministers — ' That, when in the pulpit, they ought never to come 
out : and, when out, they ought never to go in again.' 

3 Mai. ii. 5, 6. 

4 Mark vi. 20. John v. 35. Comp. Acts xi. 24, and Doddridge, on John viii. 30. 

s See 1 Thess. i. 5, 9. « Quesnel on Mark vi. 33. 7 Mather's Life of Eliot 



WANT OF PERSONAL RELIGION. 151 

We might further remark the power of Ministerial godliness — 
as enabling us to water the seed sown with fervent 'prayer. 
For as prayer is the life of spiritual religion, it follows of necessity, 
that a spiritual Minister will be a man of prayer. But having 
already expanded this point of detail, 1 we only now advert to it, to 
mark the mutual relations and bearings of every department of the 
sacred office. 

But it may be asked — Do we sufficiently consider, how much 
our personal religion is endangered from the very circumstance of 
religion being our profession? The decorous restraint induced by 
a regard to our sacred office is essentially distinct from vital reli- 
gion. While on the other hand the continual exercise of our gifts, 
both in their excitement and acceptance, may be only a shadowy 
exhibition of the true substance. Great indeed is the danger of 
resting in a professional piety — in public religion. Awful indeed is 
the reflection — how much of the fervid animation of the pulpit is 
purely mechanical ! — impulse rather than spirituality ! In going 
therefore through the duties, putting on the appearances, speaking 
the language, and exhibiting the feelings of religion — what care ! 
what watchfulness ! what tenderness of heart ! what earnest pray- 
er ! is required to preserve the spirit of religion. Have none of us 
cause to complain — " They made me keeper of the vineyards : 
hut mine own vineyard have I not kept ?"' 2 Does not the cultiva- 
tion of the wilderness lead us sometimes unconsciously to overlook 
the growth of the weeds within our own garden ? Are we never 
satisfied with being the instruments of grace, without being habit- 
ually the subjects of it ? Yet of how little moment is it to " minis- 
ter grace to our hearers," if we minister it not to ourselves ! Is not 
conscience often rebuked by the assumed identity of our personal 
and official character? For, though the concentration of our em- 
ployments in Divine things has clothed us officially with a spirit- 
ual garb ; 3 yet who of us can have failed to discover, that spiritual- 
ity of doctrine is not always connected with corresponding spirit- 
uality of heart or conduct? The best of us probably are far more 
spiritual in our pulpits than in our closets, and find less effort re- 
quired to preach against' all the sins of our people, than to mortify 
one of them in our own hearts. Oh ! how much more easy is it to 
preach from the understanding than from the heart ! to expound 
the truth with satisfactory clearness to our people, and with delu- 
sive complacency to ourselves ; than to be ourselves so moulded 
into its spirit, as to enjoy a holy preparation of heart in the previous 

1 See Chap. vi. 2 Can. i. 6. Comp. 1 Cor. \x. 27. 3 See Hosea ix. 7. 



152 VIEW OF THE CHRISTIAN MINISTRY I 

study of it, its heavenly savour at the time of the delivery, and its 
experimental and practical influence in the after recollection. 

This difficulty springs out of the peculiar self-deception, by 
which we are apt to merge our personal in our professional char- 
acter, and in the Minister to forget the Christian. But time must 
be found for the spiritual feeding upon Scriptural truths, as well as 
for a critical investigation of their meaning, or for a Ministerial ap- 
plication of their message. For if we should study the Bible more 
as Ministers than as Christians — more to find matter for the in- 
struction of our people, than food for the nourishment of our own 
souls ; we neglect to place ourselves at the feet of our Divine 
Teacher ; our communion with him is cut off; and we become 
mere formalists in our sacred profession. Mr. Martyn seems to 
have been tenderly conscious of this temptation — ' Every time' (he 
remarked) £ that I open the Scriptures, my thoughts are about a 
sermon or exposition ; so that even in private I seem to be reading 
in public.' 1 We cannot live by feeding others ; or heal ourselves 
by the mere employment of healing our people; and therefore by 
this course of official service, our familiarity with the awful realities 
of death and eternity may be rather like that of the grave-digger, 
the physician, and the soldier, than the man of God, viewing eter- 
nity with deep seriousness and concern, and bringing to his people 
the profitable fruit of his contemplations. It has been well re- 
marked — that, ' when once a man begins to view religion not as of 
personal, but merely of professional importance, he has an obstacle 
in his course, with which a private Christian is unacquainted.' 2 It 
is indeed difficult to determine, whether our familiar intercourse 
with the things of God is more our temptation or our advantage. 
For what accurate self-observer has not verified Butler's remarks 
on the repetition of passive impressions ; 3 and found the effect of 
formal Ministerial repetition to be of a rapidly and powerfully hard- 

1 Martyn's Life, p. 60. How instructive was his godly jealousy in watching against 
this subtle temptation ! ' I see ' (he observes at a later period) ( how great are the temp- 
tations of a Missionary to neglect his own soul. Apparently outwardly employed for 
God, my heart has been growing more hard and proud. Let me be taught, that the first 
great business on earth is the sanctification of my own soul ; so shall I be rendered more 
capable also of performing the duties of the Ministry in a holy solemn manner.' pp. 263, 
264. The same incessant watchfulness was exercised in the work of translations — ' May 
the Lord in mercy to my soul save me from setting up an idol of any sort in his place ; 
as I do by preferring even a xcork prof essedly for him, to communion with him ! "To obey 
is better than sacrifice; and to hearken than the fat of rams." Let me learn from this, 
that to follow the direct injunctions of God about my own soul, is more my duty, than 
to be engaged in other works, under pretence of doing him service.' p. 272. 

2 Wilkes's Essay on Conversion and Unconversion in Christian Ministers, p. 14. 

3 Analogy, Part i. ch. 5. Paley mentions among the chief impediments to the Chris- 
tian Ministry — ' the insensibility to religious impressions, which a constant conversation 
with religious subjects, and, still more, a constant intermixture with religious offices, is 
wont to induce.' He remarks more justly — ' that the consequence of repetition will be 



WANT OF PERSONAL RELIGION. 153 

ening character i 1 As the natural consequence of going through 
the daily and Sabbath routine without renewed fire from the altar, 
the doctrines of the Gospel will be maintained, while the assimila- 
tion of our character to their heavenly spirit will be totally neg- 
lected. And in the absence of this spiritual character — what is our 
Ministry more than a beautiful and lifeless mechanism, un visited by 
the Spirit of God, and unblest with the tokens of its acceptance ? 

Upon the whole, therefore, we observe the weighty influence of 
personal character upon our Ministrations. " Simplicity and godly 
sincerity," disinterestedness, humility, and general integrity of pro- 
fession — are an " epistle known and read of all men." Indeed char- 
acter is power. The lack of it must therefore blast our success, 
by bringing the genuineness of our own religion, and the practi- 
cal efficacy of the Gospel, under suspicion. Apart also from the 
natural effect of our public consistency, there is also a secret but 
penetrating influence diffused by the habitual exercise of our prin- 
ciples. Who will deny, that — had he been a more spiritual Chris- 
tian — he would probably have been a more useful Minister 7 Will 
not he, who is most fervent and abundant in secret prayer, most 
constant in his studies, most imbued with his Master's spirit, most 
single in his object, most upright and persevering in the pursuit of 
it — be most honoured in his work ? For is not he likely to be fill- 
ed with an extraordinary unction ? Will not he speak most " of 
the abundance of his heart ?" And will not his flock " take knowl- 
edge of him," as living in the presence of his God ; and " receive 
him" in his pastoral visits and pulpit addresses, "as an angel of 
God — even as Christ Jesus ?" 

felt more sensibly by us, who are in the habit of directing our arguments to others ; for 
it always requires a second, a separate, and an unusual effort of the mind, to bring back 
the conclusion upon ourselves. In all the thoughts and study, which we employ upon 
our arguments, what we are apt to hold continually in view, is the effect, which they 
may produce upon those who hear or read them. The further and best use of our medi- 
tation (their influence upon our own hearts and consciences) is lost in the presence of 
the other.' Sermon on the dangers of the Clerical Character, Works, viii. 137 — 142. 

1 Massillon speaks with awful solemnity of the case of a formal Minister — ' He con- 
tracts a callousness by his insensible way of handling Divine matters ; by which he be- 
comes hardened against them, and by which he is so far put out of the reach of convic- 
tion, in all the ordinary means of grace, that it is scarce possible he can ever be awakened, 
and by consequence, that he can be saved.' Not less awful is the language of Dr. Owen — 
' He that would go down to the pit in peace, let him obtain a great repute for religion ; 
let him preach and labour to make others better than he is himself, and in the mean time 
neglect to humble his heart to walk with God in a manifest holiness and usefulness : and 
he will not fail of his end.'' Sermons and Tracts, folio, p. 47. ' It is shocking' (as an 
old writer pointedly remarks) ' to fall into hell from under the pulpit — how much more 
so from out of the pulpit ! Is it supposed, that a holy office makes us holy 1 Let it be 
remembered, that those who from their earliest childhood were fed with consecrated food, 
and breathed the air of incense, "were sons of Belial — they knew not the Lord" (1 Sam. 
ii. 12.) Can we forget, that Judas "fell from his Apostleship, that he might go to his own 
place ?" Acts i. 25. Does not every unconverted Minister carry about with him in his 
very commission his own sentence of condemnation 1 Mark xvi. 16. 

20 



154 VIEW OF THE CHRISTIAN MINISTRY 



CHAPTER IX. 



NEXION OF THE MINISTER'S FAMILY WITH HIS WORK. 

The qualifications of a Christian Bishop apply to the lower or- 
ders of the Ministry. And not among the least important are those, 
which mark the Minister in his family. ' A family ' (as Quesnel 
beautifully observes) ' is a small diocese, in which the first essays 
are made of the Episcopal and Ecclesiastical zeal, piety, and pru- 
dence.' 1 If therefore " a man know not how to rule his own house, 
how shall he take care of the Church of God?" 2 For he cannot 
reasonably expect to perform in his parish the work, which he has 
not cared to accomplish at home. The mark set upon Eli's family 
illustrates the necessity of the regulation, that an elder must be one 
" having faithful children." 3 Though he cannot convey grace to 
his children, at least he can enforce restraint, and acquit himself of 
the guilt of " honouring his sons before God." 4 He can inculcate 
upon them the responsibility of promoting his Ministry by a consist- 
ent conduct — thus l adorning not only their Christian profession, but 
their parent's principles ; and shewing, that the principles of their 

1 Quesnel on 1 Tim. iii. 12. 

2 1 Tim. iii. 5. Our Church fully recognizes the importance of this subject, in demand- 
ing of each of her candidates for the holy office a distinct pledge of family godliness. — 
' Will you be diligent to frame and fashion your own selves and your families according 
to the doctrine of Christ, and to make both yourselves, and them, as much as in you lieth, 
wholesome examples, and patterns to the flock of Christ 1 I will apply myself thereto, 
the Lord being my helper.' Service for Ordination of Deacons. ' This is the injunction 
of the Apostle, 1 Tim. iii. 12. And the same command was enforced by the ancient laws 
of the church, which were much stricter concerning Clergymen's wives, children, and 
servants, than those of the laity. The houses of Ministers should be the schools of vir- 
tue, little emblems of a church, and patterns for all their parishioners, of peace and good 
order, sobriety, and devotion.' Comber. Compare ak) Dr. Nicholls, in Bishop Mant's 
notes on the service. — It was a frequent petition of tne excellent Philip Henry in his 
family worship ' That we might have grace to carry it, as a Minister, and a Minister's 
wife, and a Minister's children, and a Minister's servants, should carry it ; that the Min- 
istry might in nothing be blamed.'' Life, p. 81. The testimony on this point of one of 
the most determined enemies of Christianity, is also remarkable. The emperor Julian, 
in endeavouring to re-establish Paganism — and accounting (as he declares) ' the strict- 
ness and sanctity professed by Christians, one of the main causes of the prevalence of 
their faith — gives directions (unquestionably copied from the injunctions to the primitive 
priesthood) that the heathen priests should be men of serious temper and deportment 
that they be neither expensive nor showy in their dress — go to no entertainments, but 
such as are made by the worthiest persons never be seen at the public games and spec- 
tacles — and take care that their wives and children and servants be pious as well as them- 
selves.'' Fas est et ab hoste doceri. Archbishop Seeker thus briefly applies this testimony, 
{ Let not (I entreat you) this apostate put you to shame.' Jul. Epist. 49, ad Arsac, pp. 
430, 431. Fragm. Epist. pp. 301—305. Seeker's Charges, pp. 244, 245. 

s 1 Sam. ii. 17. iii. 13, with Tit. i. 5, 6. *1 Sam. ii. 29. 



DEFECT OF FAMILY RELIGION. 155 

father's house and Ministry are the rule of their conduct, and their 
real delight.' 1 

Mr. Herbert's ' Country Parson 2 is very exact in the governing of 
his house, making it a copy and a model for his parish. His fam- 
ily is a school of religion.' This opens a wide field ; including daily 
family worship — the whole circle of family instruction — the princi- 
ples of education, essentially upon a scriptural basis — the regulation 
of conversational habits — all bearing a concurrent testimony to the 
doctrine of the pulpit in its fullest detail. Habits of order also 
form an important part of this Christian model — doing every thing 
at its proper time — keeping every thing to its proper use — putting 
every thing in its proper place. Regularity in the payment of bills, 
and a strict avoiding of debts — are here worthy of high considera- 
tion. With respect to children — we must be careful to exhibit a 
clear practical illustration of the rules of order, submission, and in- 
dulgence, which we give to our people. How many of us in this 
point are wise for others, and yet unwise for ourselves ! Perhaps 
nowhere are we so liable to self-deception, or so little open to con- 
viction, as in the management of children. The importance of or- 
der also in the regulation of our servants is most obvious. Let them 
not be overburthened. A trifle spent in procuring additional help 
will often prevent irritation, confusion, and what is more than all, 
the necessary loss of the private duties of religion. Let conscien- 
tious attendance upon these duties be encouraged — allowance be 
made for infirmities — patience and forbearance be constantly main- 
tained — sympathy be shown in all their trials and difficulties — fam- 
ily reading be followed with individual instruction. Thus let our 
Ministry pervade the lower departments of the household, consider- 
ing every member of the house as if interested in their temporal 
welfare, and responsible for the care of immortal souls. 

Bishop Hooper's palace was as if we l entered into some church 
or temple. In every corner thereof there was some smell of virtue, 
good example, honest conversation, and reading of Holy Scripture.' 3 
Of Mr. Joseph Alleine (an admirable pastor) it is said — ' that, as he 
walked about the house, he would make some spiritual use of every 
thing that did occur, and his lips did drop like the honey-comb to 
all that were about him. 4 Philip Henry's family ceconomy exhib- 
ited the most, beautiful display of patriarchal godliness, simplicity, 

1 Richmond's Life, p. 294, 295. The Mosaic law severely punished the transgression 
of the Priest's daughter, for the disgrace which she thus brought upon the holy office. 
Lev. xxi. 9. 2 Chap. x. 

3 Clark's Marrow of Ecclesiastical History, p. 222, and Fox's Acts and Monuments, 
vi. 644. 

4 Alleine's Life and Letters, pp. 97 — 100. 



156 VIEW OF THE CHRISTIAN MINISTRY I 

and order — " commanding his children and household after him, 
that they should keep the way of the Lord, to do judgment and 
justice." 1 These are fine models of a domestic Minister — the pas- 
tor of " the Church in his own house." 

A Minister is indeed " a city set upon an hill, that cannot be hid." 
He must expect not only his personal character, but his household 
arrangements — the conduct of his wife, the dress and habits of his 
children and servants, his furniture, and his table — to be the subject 
of a most scrutinizing observation. Thus the correctness of our 
family system becomes to a great extent the standard of our parish ; 
while its inconsistencies too often furnish excuse for the neglect of 
duty, or the positive indulgence of sin. The detail of family relig- 
ion is also a component part of our Ministry ; inculcating principles 
of parental restraint and dutiful subjection — of constant instruction 
and superintendence — of precept illustrated by example — and of the 
daily exercise of Christian self-denial, holiness, cheerfulness, and 
love. Now, (as men are influenced much more by what they see, 
than by what they hear) if the parsonage does not show the pat- 
tern as well as the doctrine, exhortations from thence will only ex- 
cite the ridicule of the ungodly, and confirm them in their habits 
of sin. How different must be our parochial influence, where the 
several members of our families appear as servants of God, or the 
children of this world ! Often has a worldly stamp upon the domes- 
tic ceconomy utterly paralyzed the power of a faithful Ministration, 
even with the seal of personal consistency. 2 It is therefore of great 
moment to repress all expensiveness of habits, studied attention to 
ornament, and every mark of " the course of this world's" pleasure 
or vanity — not only or chiefly upon the ground of pecuniary incon- 
venience, but from their injurious impressions upon our people. 

The Apostle notices the example of the Minister's wife in gravity, 

1 Gen. xviii. 19. Compare Philip Henry's Life, pp. 82 — 86. Cotton Mather's family 
picture is less known. He prayed for each of his children distinctly, and interested them 
early with engaging stories from Scripture, as the vehicle of inculcating lessons of prac- 
tical usefulness. He had always a word for them, when they fell in his way. Their 
habits of secret prayer were early formed, and often brought to mind — ' Child, don't for- 
get every day to go alone and pray, as you have been taught.' He endeavoured to en- 
large their minds in Christian love, by engaging them daily in some ' essay to do good ' 
for one another. He encouraged and commended them, when he saw them take pleasure 
in it ; and let them know, that a backwardness to it was highly displeasing to him. When 
they were old enough, he would take them alone, one by one ; and after many affectionate 
and solemn charges, to fear God, to love Christ, and to hate sin, he would let them wit- 
ness his earnest melting prayers on their account. He catechised them on every part of 
the Gospel, turning every truth into a question ; as the best way of gaining their atten- 
tion, of informing their minds upon it, and applying it to their hearts. It is no wonder, 
that such diligence in the domestic Ministry were associated with uncommon power in 
his public work. The pattern expounded the doctrine with irresistible force of applica- 
tion and encouragement. 

2 See some striking matter of conviction on ' suspicious appearances in a Minister's 
Family,' in ' Negative Rules given to a Young Minister.' — Cecil's Remains. 



THE MINISTER^ WIFE. 157 

self-control, sobriety of deportment, and faithful exhibition of rela- 
tive and public duties, in connexion with our great object. 1 And 
of such importance is this considered, that, ' in the Protestant 
churches of Hungary, they degrade a pastor, whose wife indulges 
herself in cards, dancing, or any other public amusements, which 
bespeak the gaiety of a lover of the world rather than the grav- 
ity of a Christian matron. This severity springs from the sup- 
position, that the woman, having promised obedience to her hus- 
band, can do nothing but what he either directs or approves. 
Hence they conclude, that — example having a greater weight than 
precept — the wife of a Minister, if she is inclined to the world, will 
preach worldly compliance with more success by her conduct, than 
her husband can preach the renunciation of the world by the most 
solemn discourses.' 2 

But — besides this domestic consistency — there is a superadded 
obligation of direct subserviency to our great work. It was well 
said by one, whose completeness of Ministration gave just weight 
to his remark — that ' a clergyman's family, house, occupations, 
and every thing connected with him, should be consistent ; and all 
family arrangements made subordinate to his 'parochial duties?* 
— (of course with due regard to prudential considerations) so as 
to allow the largest scope for the various exercises of his pastoral 
work. 

How momentous therefore is the responsibility of the Minister's 
married choice ! Apart from the Scriptural rule of a Christian's 
decision — " Only in the Lord " 4 — there are motives of a less selfish 
character, that should influence his determination. The tone of his 
Ministry will be formed, or moulded, by this critical change of cir- 
cumstances. He will not be the man he was : he will be under the 
constraint of new inclinations and principles of action. 5 i Many 
immortal souls ' — as an aged Minister reminded a younger brother 
on this matter — ' are deeply interested in the step which you are 
now taking.' And in truth — if his flock is not benefited by this 
new relation, it must suffer loss. Even a godly connexion without 

i 1 Tim. iii. 11. 

2 Fletcher's Portrait of St. Paul, p. 129. note — ' A Minister's public labours are inti- 
mately connected with his private and domestic consolations. A Ministers wife may be 
a main-spring of encouragement or discouragement to her husband in all his arduous and 
anxious occupations for the good of his flock. On her example and demeanour very much 
may often depend.' — Letter of Rev. L. Richmond to his daughter, on the day of her mar- 
riage to a Clergyman. Life, p. 511. 

3 The late excellent Rev. H. C. Ridley's 'Parochial Duties practically illustrated' — 
(Seeleys and Hatchard.) — a most interesting and exciting sketch of Ministerial devo 
tedness. 

4 1 Cor. vii. 39. s Ibid. 32, 33. 



158 VIEW OF THE CHRISTIAN MINISTRY: 

experience, sympathy, or helpfulness, (whether arising from natural, 
adventitious or spiritual causes) must cripple his energies ; and he 
will be less of a Minister than before— less excited, less interested, 
less unfettered, less efficient. 1 Surely therefore, if he should stamp 
his every act not only with the impress of a Christian, but with the 
high dignity, singleness, and elevation of his sacred office — how 
much more this act — the crisis of his course, the grand momentum 
of his future operations ! If the sense of his awful responsibility 
has ever awakened the complaint — " I am not able to bear all this 
people alone, because it is too heavy for me," may he not expect in 
the course of Providence, and in answer to prayer, the gift of one, 
who may stand to him as the seventy elders of Israel to Moses — 
endued with his spirit, for the express purpose of " bearing the bur- 
den of the people with him, that he bear it not himself alone ?" 2 
There is, or ought to be, this difference between a Christian and a 
Ministerial choice. A Christian wants a helpmeet for himself — 
a Minister w T ants besides a yoke-fellow in his work : he wants for 
his people as well as for himself. It cannot be doubted, that our 
work has been greatly weakened by the dissociation of the Min- 
ister's wife from the service of God. In every sphere there are de- 
partments peculiarly fitted for her. Circumstances of propriety of- 
ten (as in the female department of instruction) hinder the Minister 
from embracing the whole extent of his sphere. Added to which, 
a press of labour, and the distraction of a multitude of interfering 
engagements, demands the counsel and active services of a true 
yoke-fellow. A mistake therefore made in the original choice of a 
partner, and a want of sense of female responsibility, 3 leaves much 

1 { It is scarcely to be calculated,' (remarks Mr. Cecil) ' what an influence the spirit of 
a Minister's wife will have on his own, and on all his Ministerial affairs. If she come 
not up to the full standard, she will so far impede him, derange him, unsanctify him. If 
there is such a thing as good in the world, it is in the Ministerial office. The affairs of 
this employment are the greatest in the world. In prosecuting these with a right spirit, 
the Minister keeps in motion a vast machine ; and such are the incalculable consequen- 
ces of his wife's character to him, that, if she assist him not in urging forward the ma- 
chine, she will hang as a dead weight upon its wheels.' — Cecil's Remains. 
n 2 See Numb. xi. 11 — 17, with Prov. xviii. 22; xix. 14. Mr. Baxter thus solved the 
question — ' Ought a clergyman to marry V ' Yes ; but let him think, and think, and think 
again before he does it.' ' Quod statuendum est semel, deliberandum est diu.' Adherence 
to this rule, acted out in prayer for Divine direction, will be not less instrumental to per- 
sonal comfort than to ministerial usefulness. 

3 Let us mark the female obligations of the Ministry, at once confirmed and encouraged 
by a death-bed testimony — ' When eternity was full in view, and when she expected to 
stand shortly before the bar of God, she could and did say — ' I have laboured for the pal- 
ish : yes, I have laboured for the parish ; and, if the Lord spare my life, I will labow 
more for it than I have ever yet done.' Funeral Sermon for Mrs. Bolland, wife of Rev. 
W. Bolland, Swinehead, Lincolnshire. This instance, among many others, may show, 
that, if there is no express letter of Scripture requirement upon the subject, the obligation 
is acknowledged, and felt to be legitimately inferred from the post, which the Minister's 
wife officially and relatively occupies in the Church of Christ. Another instructive in- 



159 

of the ground unbroken, or imperfectly cultivated ; and much 
promise of an abundant harvest is blighted. Over maternal re- 
sponsibility there is indeed no control. But may not time (the ex- 
tent of which indeed conscience must determine) be redeemed for 
the work of the Lord, without intrenching upon other most imper- 
ative claims ? Should not the wife aspire to the honour of being 
a spiritual as well as a natural mother ? Should she have no con- 
nexion with her husband's spiritual family ? Should she not de- 
sire to be a partner of his Ministry, as well as of his life ? Is she 
content, by withdrawing from his public work, to share but half 
his sympathy^ to bear but a very small portion of his burdens ? 
Her characteristic should be that main feature of the gospel — a 
disciple of the cross. In uniting herself to a Christian Minister, 
she has bound herself to his w T ork and to his cross ; and must ex- 
pect — as far as she appears by her husband's side — not only to 
s)^mpathize, but actually to share, in the double measure of hard- 
ness, misrepresentation, and reproach, portioned out to the faithful 
servant of God : trials, that will exercise all that love, humility, pa- 
tience, and self-denial that constitute the spirit of the cross. No- 
thing connected with her can be neutral. A cold indifference to 
the advancement of her husband's Ministry, or to the line of con- 
duct best adapted to strengthen his interest — or even a weariness 
of his work, must clog the wheels of the machine, instead of sup- 
plying oil, for its accelerated progress. Any lack also of kindness 
or consideration on her part widens the distance between the pastor 
and his flock ; and restrains much Ministerial communication, which 
would have been productive of mutual advantage. On the other 
hand, a natural spirit of conciliation and flow of sympathy draws 
out with freedom much, that otherwise had been restrained ;" and 
an additional bond of reciprocal attachment is thus formed between 
the father and his numerous family. Thus is the confidence of 
the female part of our charge obtained — opening to us a most in- 
teresting medium of pastoral intercourse, and a most valuable 
pledge of permanent and extensive fruit. Indeed the weight of fe- 
male responsibility has sometimes sustained the dignity and useful- 
ness of the office, even where the Minister's personal character has 
been under a cloud ; and in some instances it may be doubted, 

stance may be seen in Memoirs of Mrs. J. Bickersteth, Acton, Suffolk — by her beloved 
partner. A small work — ' Hints to a Clergyman's Wife,' will supply many valuable 
suggestions. 

1 Cotton Mather mentions an interesting instance of this in a Minister's wife — that the 
women would freely ' open their griefs ' to her ; ' who, acquainting her husband with 
convenient intimations thereof, occasioned him in his public Ministry more particularly 
and profitably to discourse on those things that were of everlasting benefit.' Mather's 
New England, Book hi. p. 17. 



160 VIEW OF THE CHRISTIAN MINISTRY I 

whether the pastor or his wife 1 were more useful in their respective 
labours. It is however important, that in the general system each 
should keep to their own department. Interference hurts the inde- 
pendence, and weakens the influence of both. But happy indeed 
is the pastor, whose partner is thus the mother of his people, as well 
'as the director and guardian in his family. Happy indeed must he 
be, in offering his grateful acknowledgment for this special mercy to 
himself and to his flock. 

May the Writer be permitted further to suggest, that the pastor's 
family worship — like the edifying exercises of Philip Henry 2 and 
Mr. Scott, 3 should bear the character of a daily Ministration ? A 
spiritual habit of prayer and meditation is however needed to ren- 
der this social worship an enriching means of instruction. We 
must guard against formality. We must keep alive faith and ex- 
pectation as the spring of life. An occasional mixture of catechet- 
ical instruction will give an useful variety to the course. Large 
portions of Scripture also would encourage and direct a more dili- 
gent and extended search of the sacred field. A large heart in in- 
tercessory prayer — embracing the universal church, and the neces- 
sities of a fallen world — is of the highest moment. The full expan- 
sion of this exercise of love inculcates upon our families important 
practical obligations, and introduces them into a sphere of privi- 
leged usefulness. 

This Ministration, however, obviously includes something be- 
yond the formal routine — familiar, close, and affectionate exhorta- 
tion — a circle of instruction, that might profitably extend beyond 
the bounds of the parsonage, to any who were willing to improve 
the advantage. The mere reading of an exposition, however ex- 
cellent, scarcely rises to the responsibility of this service ; nor is it 
likely to be impressive in effect. For no foreign aid can supply, in 
the manner or matter of address, that adaptation to the different 
shades of character, and the ever- varying circumstances of the fam- 
ily, which seems necessary to give interest to the daily repetition of 
the social w r orship. The family use of Mr. Scott's Commentary 
was probably intended chiefly for the assistance of the laity, or (in 
the clerical use of the work) to supply solid and useful materials for 
free exposition. The Ministerial qualification — " apt to teach," and 
the character of " a scribe instructed unto the kingdom of heaven," 

1 When the late Bishop Turner was a parish priest, no less than eleven instances of 
decided conversion crowned the self-denying labours of a minister's wife. 

2 Philip Henry's Life, pp. 72 — 81. Mr. Wesley, in recommending Philip Henry's 
Life to his people, pointed out his mode of conducting family worship as a pattern. 

3 Scott's Life, pp. 71—76. 



WANT OF FAITH. 161 

suppose an ability to " bring forth out of our treasure things new 
and old," for daily as well as Sabbath Ministrations. 1 Oh ! how 
do we need the spirit of prayer, and the active habit of faith, to 
maintain our watchfulness in " neglecting not," and our diligence 
in " stirring up," for daily use, " the gift of God, that is in us by the 
putting on of hands !" 2 Every fresh exercise links us to our peo- 
ple with " a cord" of reciprocal feeling, that " is not quickly broken:" 
and opens their hearts to the reception, and the more established 
enjoyment, of the truth. Every sphere of parochial labour thus be- 
comes an overspreading " shadow," inviting our people to " dwell 
under it ;" 3 so that, in the recollection of its enlivening refreshment, 
they are ready to adopt Philip Henry's exclamation at the close of 
the Sabbath — ' Well ; if this be not the way to heaven, I do not 
know what is.' 4 



CHAPTER X. 



WANT OF FAITH. 



The Baptist Missionary Society was raised upon two simple 
ideas, suggested by Dr. Carey, in a sermon upon Isaiah liv. 2, 3, 
shortly before his embarkation for India — { Expect great things ; 
attempt great things.' This expectation is the life of faith — the 
vitality of the Ministry — that w T hich honours God, and is honoured 
by God. All our failures may be ultimately traced to a defect of 
faith. We ask but for little, we expect but little, we are satisfied 
with little ; and therefore we gain and do but little. 5 Our Saviour 
called this principle into exercise in almost all his miracles, and his 
almighty power appeared (so to speak) to be fettered by the influ- 
ence of unbelief. 6 This power of faith in outward miracles seems 
intended to encourage its exercise with respect to the greatest of all 
miracles — the conversion of the soul. Indeed no limit, except the 

1 1 Tim. iii. 2. Matt. xiii. 52. An American divine encouraged his son to these 
familiar exercises with the assurance, that he had found as much advantage by them 
as by most of his other studies in divinity : adding, that he looked upon it as the 
Lord's gracious accomplishment of that word — " Shall I hide any thing from Abra- 
ham % For I know Abraham, that he will command," &c. Mather's New England, 
iii. 150. 

2 1 Tim. iv. 14. 2 Tim. i. 6. 3 Alluding to Hos. xiv. 7. 

4 Philip Henry's Life, p. 192. 

5 Mr. Scott remarks, in a letter to his son — ! I must be allowed to think, that we have 
not success, because we ask not, and do not stir up others to expect and ask the blessing 
from God only.' Life, p. 393. 

e Comp. Matt. viii. 2, 3. ix. 2. Mark xi. 22, 23, with Matt. xiii. 58. Mark vi. 5, 6. 

21 



162 VIEW OF THE CHRISTIAN MINISTRY ! 

sovereign will of God, bounds the warranted expectation of believing 
prayer. 1 The dispensations of grace are established upon this 
rule — " According to your faith be it unto you." 2 The life of 
faith, therefore, is the life of the Minister's work, and the spring of 
his success. 

A confidence, indeed, that has no foundation in the Divine 
promise, is not faith, but fancy. But the ground of Ministerial 
faith is the engagement, purpose, and promise of God — " The 
zeal of the Lord of Hosts shall perform this." 3 Much would 
be expected from this determined and fervid principle in human 
hearts, though so often misguided, disproportionate, and uncertain. 
But how overwhelming is the thought of this affection possessing 
the heart of God — of the deep interest of his infinite mind in the 
progress of the kingdom of his dear Son — his thoughts engaged in 
it — his unsearchable plans embracing it, and controlling all the 
mighty movements of the world to subserve this main design ! 
How solid therefore is the rock, on which the Christian Ministry 
rests as the grand engine for the accomplishment of the purposes 
and promises of God ! 4 

The extreme difficulty of the exercise of faith is not however 
readily apprehended. Sometimes we see a faint and sinking 
heart, where better things might have been expected. Jeremiah's 
case is most instructive to young Ministers — bold in public, but 
giving way in secret ; full of compassionate weepings over the 
misery of his people, but " pressed above measure" under the 
power of his unbelief. 6 

Self-dependence is the grand hindrance to our efficiency. Our 
glorious Head " hath the residue of the Spirit," as the fountain 
and grand repository for his Ministers.' But, apart from the con- 
stant supply from his fulness, who are we, to call the dead to arise 
to a new and spiritual life ? Where is the quickening virtue in- 
nate in our agency ? To lean upon human instrumentality, in- 
stead of the Almighty power — is like Elisha trusting in his staff, 
instead of his Master 7 — presumption, which will bring us under 
the humbling rebuke of our jealous God. Again, a lack of godly 
simplicity shews itself in a trust to hopeful appearances, rather 
than to the full and faithful promises of our God. We are ready 
to say of some bright momentary prospect — " This same shall 

i Comp. Matt. xxi. 22. 1 John v. 14, 15. 2 ibid. ix. 29. 3 Isaiah ix. 7. 

4 Calvin remarks on this ground, that Ministers should go up into the pulpit to preach 
the word of God in his name, with that strength of faith as to be assured, that their doc- 
trine can no more be overthrown than God himself. Comment on 2 Cor. iii. 

5 Compare Jer. ix. with xx. &c. 

e MaL ii. 15. Compare Col. i. 19, with John i. 14, 16. iii. 34. f See 2 Kings iv. 31. 



WANT OF FAITH. 163 

comfort us concerning our work :"* so that, when " we see not 
our signs :" 2 or when, " as the morning cloud and the early dew," 
they have "gone away," we are on the verge of despondency. 
Now if the promises were the ground^ and favourable appearances 
only the encouragements of our hope, our minds would be pre- 
served in an equipoise of faith ; dependent and sustained under 
every variation of circumstance : " rejoicing in hope" amid the 
withering blasts of disappointment ; and even " against hope be- 
lieving in hope, strong in faith, giving glory to God." But the 
want of a due recollection makes it more easy to exercise a per- 
sonal than a Ministerial faith, though the warrant in both cases is 
the same ; though the principle of faith is of equal power of appli- 
cation to every exigency ; and though the training for the disci- 
pline of the Ministerial warfare is the fruitful result of our personal 
trials. 

The main difficulty, therefore, is not in our work, but in our- 
selves ; in the conflict with our own unbelief, in the form either 
of indolence or of self-dependence. When faith is really brought 
into action, the extent and aggravation of the difficulty (even were 
it increased an hundred-fold) is a matter of little comparative mo- 
ment. Difficulties heaped upon difficulties can never rise to the 
level of the promise of God. To meet the trembling apprehen- 
sions — " Who is sufficient for these things ?" the answer is ready 
— " Our sufficiency is of God." 3 There is a link in the chain of 
moral causes and effects, which connects the helplessness of the 
creature with the Omnipotence of God, and encourages the crea- 
ture to attempt every thing in the conscious inability to do any 
thing : and thus " in weakness" thoroughly felt, Divine " strength 
is made perfect." 4 It is equally important to feel our abasement, 
and to maintain it with a corresponding and proportionate exercise 
of faith. Let us lie low, but let us look high ; let us realize our 
weakness and strength at the same moment ; let there be a remem- 
brance, as well as a present exercise of faith. The Apostle supported 
his mind under the pressure of his responsibilities, not merely by 
his general interest in his Master's all-sufficiency, but by the recol- 
lection of what it had wrought in him. 5 This recollection will 
assure us of the sufficiency of Almighty grace ; and that, though 
the work immensely exceeds all human resources, the power and 
promise of God are fully equal, and faithfully pledged, to the exi- 
gency. No difficulty is therefore insurmountable. Our Lord has 

i Gen. v. 29. 2 p sa lm lxxiv. 9. 3 2 Cor. ii. 16. iii. 4. 

* 2 Cor. xii. 9. 5 Ibid. iii. 5, 6 — " who also hath made us" &c. 



164 VIEW OF THE CHRISTIAN MINISTRY! 

invested the principle of faith with his own Omnipotence. 1 The 
least grain will remove a mountain from its place. 2 What then 
would not a large grain — what would not many grains — do ? If 
the weakest exercise is so mighty, what might not be expected 
from the habit of faith ? May we be always sending up the dis- 
ciples' prayer — " Increase our faith !" 3 

But to apply its operations to the different departments of our 
W ork — If the Ministry be a spiritual employment, it must be con- 
ducted on spiritual principles. Faith, therefore, belongs to every 
part of it. It is the mainspring and the regulator : it enters into 
every wheel and pivot of the machine. The power or the want 
of it is felt at every single point, enlivening or paralyzing the work. 
Thus in preaching — how encouraging are the recollections, that 
we are nothing, but we hold the rod of God's power in our hand — 
that his presence is pledged to bless our word — and that our poor 
Ministrations of his all-powerful Gospel are the appointed means 
of gathering and edifying his Church ! 4 It is faith also, that gives 
a tone of boldness to our public addresses. 5 We cease to fear the 
face of man, when we realize the power and presence of God. 
Men of faith are the most successful preachers. Whitfield is said 
to have seldom preached without the seal of conversion to his 
message — Such is the effect of a simple reliance on the power of 
God ! On the other hand, a formal preaching of Evangelical 
truth, being without faith, is wholly unproductive. And may we 
not also trace the barrenness even of an earnest Ministry to the 
same source — a want of practical conviction that the work is of 
God ? Does not sometimes a dependence upon our accurate expo- 
sitions, forcible illustrations, or powerful and persuasive arguments, 
lead us to forget, " that the excellency of the power is of God, and 
not of us ?" 6 Do we never feel as if our light must open our peo- 
ple's eyes — as if they must see, be convinced, and persuaded? 
The use of means honours the work of the Spirit. But depend- 
ance upon means obscures his glory, and therefore issues in un- 
profitableness. Again — in our parochial visitation — how much 
more natural is it to speak from our own mouth than from God's ! 
How hard to maintain the habitual simplicity of faith — looking 
for the " wisdom that is profitable to direct ;" for the word of sea- 
sonable doctrine, reproof, or consolation to the several cases of our 

i Mark ix. 23. 

2 Compare Matt. xvii. 20. ' There are perhaps, but few Ministers of Christ,' (observes 
Q,u«snel on this verse) ' to whom, on their addresses to him in prayer, he might not an- 
swer : that the weakness of their faith is an hindrance to the conversion and improve- 
ment of souls.' 3 Luke xvii. 5. 4 See 1 Cor. i. 21. 

s Compare 2 Peter ii. 5. with Heb. xi. 27. Acts iv. 24, 31. 6 2 Cor. iv. 7. 



WANT OF FAITH. 165 

people ! In our Sunday Schools also — how soon do our hands 
hang down " in the work !" We " cast our bread upon the wa- 
ters/' with but faint hope of " finding it after many days." 1 We 
are ready to think, that nothing is done, because Ave do not see all 
that we want — in immediate fruit, visible progress, or thankful re- 
turns. In discouraging instances in our visitation of the sick 
— how grievously do we fail in the recollection of the sovereign 
freeness of Divine grace, to resist despondency, and keep alive 
expectation ; to go on waiting — pleading — hoping to the last ! 
And is not here the secret of our want of success ? As we " walk" 
— so must we work, — " by faith, not by sight ;" in diligence im- 
proving what is already given, in expectation looking for a larger 
blessing. 

Of some departments of our work, however, (such as the visiting 
of the sick, or the instruction of the young) we are apt to say — ' I 
have no gift, no talent for it.' But surely dependance upon the 
promise of heavenly wisdom would obtain a competent measure to 
meet the demand. 2 Or should it even be withheld, how profitable 
would be that humbling exercise of faith — " most gladly to glory 
in our infirmities, that the power of Christ may rest upon us !" 3 
But nothing is more paralyzing to faith — nothing more clogs the 
wheels of exertion, than repining indolence indulged under the 
cover of humility. Sometimes in seasons of despondency we feel, 
as if we had been of no use in the work, because no present fruit 
springs up before us. But does not the promise of God warrant us 
to make the greatest attempts with the fullest assurance of ultimate 
success ? The thought of the breath of a worm instrumentally 
saving an immortal soul, (a work of far higher consideration in the 
eye of God than the temporal welfare of the universe) proves the 
Divinely-appointed means (independent of Almighty agency) to be 
as inadequate to the proposed effect, as were the rod of Moses, the 
brazen serpent, the trumpets of Joshua, the pitchers of Gideon, or 
the prophesying of Ezekiel in the valley of dry bones. But their 
very weakness was the display of the power of God, and the excite- 
ment to the exercise of faith : and the neglect of the means in the 
cases referred to, would have been fatal to their effects. The Scrip- 
ture therefore speaks of discouragements as " the trials of faith." 
And when has God ever put honour upon the faith which he has 
not first tried? Or when has he failed to honour it in, or after the 
trial. 4 And thus — as mementos of our weakness, and excitements 

1 Eccles. xi. 1. 2 James i. 5. 3 2 Cor. xii. 9. 

4 It is specially "the trial of faith" that will be " found to praise, and honour, and 
glory at the appearing of Christ." — 1 Peter i. 7. 



166 VIEW OF THE CHRISTIAN MINISTRY l 

of our faith — discouragements properly sustained, proved the chan- 
nels of spiritual strength to ourselves, and of abundant spiritual 
blessings to our people. 

It is most important habitually to contemplate our work in its 
proper character as a " work of faith." As such, it can only be sus- 
tained by the active and persevering exercise of this principle. This 
it is that makes it a means of grace to our own souls, as well as a 
grand medium of exalting our Divine Master. 

It is faith that enlivens our work with perpetual cheerfulness. It 
commits every part of it to God, in the hope, that even mistakes 
shall be overruled for his glory ; and thus relieves us from an op- 
pressive anxiety, often attendant upon a deep sense of our responsi- 
bility. The shortest way to peace will be found in casting our- 
selves upon God for daily pardon of deficiencies and supplies of 
grace, without looking too eagerly for present fruit. Hence our 
course of effort is unvarying, but more tranquil. It is peace — not 
slumber, rest in the work — not from it. Faith also supports us un- 
der the trials of our Ministerial warfare with the clear view of the 
faithfulness of the covenant, and the stability of the church. And 
indeed, as all the promises are made to faith, or to the grace spring- 
ing from it, this is the only spring of Christian courage, and Chris- 
tian hope. Unbelief looks at the difficulty. Faith regards the 
promise. Unbelief therefore makes our work a service of bondage. 
Faith realizes it as a "labour of love." Unbelief drags on in 
sullen despondency. Faith makes the patience, with which it is 
content to wait for success, " the patience of hope." 1 As every dif- 
ficulty (as we have hinted,) is the fruit of unbelief; so will they all 
ultimately be overcome by the perseverance of faith. To gain 
therefore an active and powerful spring of renewed exertion, we 
must strike our roots deeper into the soil of faith. For the work 
will ever prosper or decline, as we depend upon an Almighty arm, 
or an arm of flesh. 2 Few, probably, even of the most devoted ser- 
vants of God, had duly counted the cost before they put their hand 
to the plough ; and from the want of these preparatory exercises 
of faith, arises that oppressive faintness which gives the enemy 

i 1 Thess. i. 3. 

2 Many of us can feelingly enter into Brainerd's experience, both in his depressions 
and subsequent elevations. — ' Oh ! how heavy ' (says he) ' is my work, when faith can- 
not take hold of an Almighty arm for the performance of it ! Many times have I been 
ready to sink in this case. Blessed be God, that I may repair to a full fountain.' ' I 
stagger along under the burden ' — writes another exercised Minister — ' like the poor 
travellers cast away in the desert, ready every step to sink under it. But when it seems 
as if I could not take another step, but must lie down and die, some spring opens to my 
view, and I get strength and courage to drag on a little further.' Memoir of Dr. Payson 
of America. 



WANT OF FAITH. 167 

such an advantage in distressing our peace, and enfeebling our ex- 
ertions. But after all, the grand secret is habitually to have our 
eye upon Christ. Peter — looking at the waves instead of the Sa- 
viour — "began to sink." 1 We too — if we look at the difficulties of 
our work, and forget the upholding arm of our ever-present Head — 
shall sink in despondency. Believe — wait — work — are the watch- 
words of the Ministry. Believing the promise, gives the power to 
wait. Waiting supplies strength for work, and such working " is 
not in vain in the Lord." 

We remark also the supreme importance of the Ministerial ex- 
ercise of faith in its own character and office, as substantiating 
unseen realities to the mind. The grand subjects of our commis- 
sion have an immediate connection with the eternal world. The 
soul derives its value from its relation to eternity. 2 The gift of the 
Saviour opens and assures to the Christian a blissful prospect of 
eternity. 3 The sufferings of this present time are supported by an 
habitual contemplation of " things not seen," 4 and by an estimate 
of the preponderating " glory that shall be revealed in us." 5 We 
realize the vanity of this transitory scene only by an accurate com- 
parison with the enduring character of the heavenly state. 6 Daily 
experience reminds us of the extreme difficulty of maintaining spir- 
itual perceptions of eternal things. The surrounding objects of time 
and sense spread a thick film over the organs of spiritual vision, 
and the indistinct haziness, in which they often appear, is as if 
they were not. Now a vivid apprehension of truth is the spring of 
a " full assurance of faith." such as will infuse a tenderness, serious- 
ness, and dignity into our discourses, far beyond the power of the 
highest unassisted talents. ' Faith is the master-spring of a Min- 
ister. Hell is before me, and thousands of souls are shut up there 
in everlasting agonies. Jesus Christ stands forth to save men from 
rushing into this bottomless abyss. He sends me to proclaim his 
ability and his love. I want no fourth idea ! Every fourth idea is 
contemptible. Every fourth idea is a grand impertinence. 7 

We must also remark the personal assurance of faith as a 

i Matt. xiv. 30. 2 Matt. xvi. 26. 3 John iii. 16. 

4 2 Cor. iv. 17, 18. 5 Rom. viii. 18. 6 1 John ii. 15—17. 

7 Cecil's Remains. ' He spake,' (observes Dr. Bates and Dr. Manton) ' as one, that 
had a living faith within him of divine truth.' ' We are so weak in the faith — is the 
greatest impediment of all. Hence it is, that, when we should set upon a man for his 
conversion with all our might, if there be not the stirrings of unbelief within us, whether 
there be a heaven and a hell — yet at least the belief of them is so feeble, that it will 
scarcely excite in us a kindly, resolute, constant zeal ; so that our whole motion will be 
but weak, because the spring of faith is so weak. O what need therefore have Ministers 
for themselves and their work, to look well to their faith ; especially that their assent to 
the truth of Scripture, about the joys and torments of the life to come, be sound and 
lively.' — Reformed Pastor. 



168 VIEW OF THE CHRISTIAN MINISTRY I 

spring of our effectiveness. " We are confident " (says the Apos- 
tle) ; " wherefore we labour." 1 The assured " knowledge " of Him, 
" whom he had believed," was at once his support under sufferings, 
and his principle of perseverance. 2 The persuasion " whose he 
was " — enabled him to confess with greater confidence — " Whom I 
serve." 3 And who does not find, that " the joy of the Lord " — the 
joy of pardon, of acceptance, of communion, and of expectation — 
"is our strength" 4 for our work in simple, affectionate, and devoted 
faith? The " spirit of adoption " converts toil into pleasure. What 
to a slave would be drudgery, to a child is privilege. Instead of 
being goaded by conscience, he is acted upon by faith, and con- 
strained by love. " Labor ipse voluptas." Thus faith is the 
principle, love is the enjoyment, and active devotedness is the habit 
of the work. 

Upon the whole, then, we may conclude this subject with the 
consolatory remembrance of the character of our gracious and faith- 
ful Master. Every faithful Minister has fellowship with Polycarp's 
ground of support — ' that he, who was constituted an overseer of 
the church, was himself overlooked by Jesus Christ.' Our Blessed 
Master will make us sensible of our weakness ; but he will not suf- 
fer us to faint under it. Our store of sufficiency is treasured up in 
his inexhaustible fulness ; while our insufficiency is covered in his 
compassionate acceptance. He engages to supply not only rules 
and directions, but ability and grace, for our momentous work. 
And if he enables us with a dependent spirit, a single eye, and a 
single heart, to make an unreserved surrender of ourselves and our 
talents to his service, he will overcome for us every apprehended 
difficulty, and we shall " go on our way rejoicing" in our work. 
But the power of unbelief will be matter of daily conflict to the end. 
We shall probably find it our chief hindrance. It will induce a 
faintness under want of success, or self-confidence under apparent 
usefulness ; in either case inverting the Scripture order of life and 
comfort, and leading us to " walk" by sight, not " by faith ;" so 
that the Saviour, (as we before hinted) cannot do rnany mighty 
works among us, because of our unbelief* 



The Writer submits this extended detail to his brethren, with 
painful self-conviction, and with a deep sense of the injury result- 
ing from the hindrances which have been specified. The most 
Scriptural church is materially weakened by mal-administration. 

i 2 Cor. v. 8, 9. 22 Tim. i. 12. 3 Acts xxvii. 23. 

* Neh. viii. 10. 5 Matt. xii. 58. Mark vi. 5, 6. ut supra. 



WANT OF FAITH. 169 

Even the Jewish church, though framed by the hands of God, was 
paralyzed by the unfaithfulness of its Ministers. And who can tell 
the injury that our own admirable Establishment may sustain, 
from hirelings entering into her service, as the way to respectability 
or emolument, instead of being inwardly " moved by the Holy 
Ghost," and supremely seeking the honour of their Master, and the 
interests of his church ? The main secret of success doubtless is, 
to bring the spirit and unction of the Gospel into our public and 
private Ministrations. Let each of us, therefore, follow the excel- 
lent advice of Bishop Burnet — l more particularly to examine him- 
self, whether he has that soft and gentle, that meek and humble, 
and that charitable and compassionate temper, which the Gospel 
does so much press upon all Christians ; that shined so eminently 
through the whole life of the blessed Author of it ; and which he 
has so singularly recommended to all his followers ; and that has in 
it so many charms and attractives, which do not only commend 
those who have these amiable virtues ; but (which is much more 
to be regarded) they give them vast advantages in recommending 
the doctrine of our Saviour to their people.' 1 Indeed the want of 
this Christian consistency obscures to our people the credentials of 
our commission. It is of little avail confidently and successfully to 
vindicate to them the lawfulness of our ecclesiastical call : except 
our faithfulness, humility, constancy, self-denial, and tenderness, 
lead them " so to account of us, as the Ministers of Christ, and 
Stewards of the mysteries of God." 2 It is vain to insist upon the 
Apostolic succession of our Ministry ; except we enlighten it with 
the combined glory of Apostolical doctrine and example. In this 
uniform consistency, not in any sacred antiquity, independent 
of this confirming seal — lies our spiritual power. The Bodies 
of Dissent, making no pretensions to Apostolical descent — yet 
preaching Apostolical doctrines, will maintain a moral influence in 
the land, which we can never hope to acquire, except our public 
and private work is cast into the same Scriptural mould. The 
church cannot now accredit " the blind, and the halt, and the lame." 
The lives of her ministers must have the moral weight of holiness. 



1 Pastoral Care, chap. vii. 

2 1 Cor. iv. 1. Bishop Burnet mentions the wise counsel given to him at an early- 
period of his Ministry — to combine with the Ecclesiastical study of the primitive church, 
a view of the solemn sense of Ministerial obligation, almost universally entertained at 
that time ; conceiving, ' that the argument in favour of the Church, however clearly made 
out, would never have its full effect upon the world, till we could show a primitive spirit 
in our administration, as well as a primitive pattern for our constitution.' ' This advice* 
(adds the Bishop) 'made even then a deep impression on me; and I thank God the sense 
of it has never left me in the whole course of my studies.'' 

22 



170 VIEW OF THE CHRISTIAN MINISTRY: 

Our people naturally " seek this proof of Christ speaking in us," 1 to 
draw them to us with the impression, with which " A Master in 
Israel w approached his Divine Teacher — " We know that thou art 
a Teacher come from God." 2 Those Ministers whom we observe 
specially honoured in their work, we shall mark generally to be dis- 
tinguished by a consistent standard of profession and conduct. And 
doubtless with more spiritualized affections, with greater abstrac- 
tion from the world, with more fervent love to the Saviour and zeal 
for his cause, with a higher estimate of the value of souls, and with 
a more habitual determination to live with and for God — we shall 
have a clearer and more effective testimony in the hearts of our 
people. We shall " magnify our office " 3 among them ; and 
they will gladly " receive us as angels of God, even as Christ 
Jesus." 4 

1 Pastoral Care, chap. iv. Comp. Preface. Nearly to the same purpose he remarks 
in another place — ' Maintaining arguments for more power than we have, will have no 
effect unless the world see, that we make a good use of the authority already in our 
hands. It is with the Clergy as with Princes. The only way to keep the prerogative 
from being uneasy to their subjects, and being disputed, is to manage it wholly for their 
good and advantage. Then all will be for it, when they find it is for them. Let the 
Clergy live and labour well, and they will feel as much authority will follow, as they 
will know how to manage well. They will never be secured or recovered from con- 
tempt, but by living and labouring as they ought.' Conclusion of the History of his own 
times. 2 Cor. xiii. 3. 

2 John iii. 2. 3 R om . xi. 13. 4 Gal. iv. 14. 



PART IV 



THE PUBLIC WORK OF THE CHRISTIAN MINISTRY. 

The Public Ministry of the word is the most responsible part of 
our work — the grand momentum of Divine agency — the most ex- 
tensive engine of Ministerial operation — acting — not, like parochial 
visitations, upon individual cases — but with equal power of appli- 
cation to large numbers at the same moment. Baxter therefore 
justly remarks it to be 'a work, that requireth greater skill, and 
especially greater life and zeal, than any of us bring to it.' 1 It well 
deserves therefore a prominent and detailed consideration in pass- 
ing over the Ministerial field, though a full discussion of its several 
particulars would furnish ample materials for a volume. We need 
hardly remark, that this description is more than ever important at 
the present time, when this Divine ordinance has been degraded 
from what we shall see to be its true Scriptural elevation. 

1 Reformed Pastor. 



172 VIEW OF THE CHRISTIAN MINISTRY: 



CHAPTER I. 

THE INSTITUTION AND IMPORTANCE OF THE ORDINANCE OF 

PREACHING. 

' Because therefore want of the knowledge of God is the cause 
of all iniquity amongst men, as contrariwise the ground of all our 
happiness, and the seed of whatsoever perfect virtue groweth from 
us, is a right opinion touching things Divine ; this kind of know- 
ledge we may justly set down for the first and chiefest thing, which 
God imparteth unto his people ; and our duty of receiving this at 
his merciful hands, for the first of those religious offices, wherewith 
we publicly honour him on earth. For the instruction therefore of 
all sorts of men unto eternal life it is necessary, that the sacred 
and saving truth of God be openly published unto them. Which 
open publication of heavenly mysteries is by an excellency termed 
preaching.' 1 

The incidental notices of Enoch and Noah connect this institu- 
tion even with the Ante-diluvian era. 2 In the Patriarchal ages 
public instruction was probably vested in the heads of families. 3 In 
the Jewish oeconomy Moses received his commission immediately 
from God ; subsequently assisted by seventy elders associated with 
him. 4 Often did Joshua, like his predecessor, collect the people to 
hear the message of God. 5 Lower down the history — we read of 
the schools of the Prophets — the repositories of public teaching for 
the land. 6 After the captivity, the ordinance seems to have been 
received nearly according to the present simple, solemn, well-con- 
ducted ceremonial : with an established course of exposition and 
interpretation. 7 Our Lord — the great Preacher of righteousness — 
was anointed to this office, 8 and constantly employed in it. 9 He or- 
dained his Apostles as his successors in office, 10 and sealed their 
commission with the gift of his own Spirit. 11 Invested with this 
authority they stretched their efforts, publicly and privately, to 
preach the Gospel to the utmost compass of their commission — 

i Hooker, Book v. 18. 2 Exod. xiv. 15. 2 Peter ii. 5. 

3 Gen. xiv. 14. marg. xviii. 19. 4 Exod. xxiv. 12. Numb. xi. 16, 24, 25. 

5 Compare whole Book of Deuteronomy, with Joshua xxii. — xxiv. 

6 1 Sam. x. 5, 6. Scott in loco. 

7 Compare Neh. viii. 4 — 8. with Acts xiii. 14, 15. xv. 21. 

8 Isa. Ixi. 1, 2, with Luke iv. 16, 21, 43. 9 Ps. xl. 9, 10, with Luke xix. 47. 
10 Mark iii. 14. n Matt, xxviii. 18—20. Mark xvi. 15. with Luke xxiv. 47—49. 



IMPORTANCE OF PREACHING. 173 

" unto every creature which is under heaven." 1 No congregation 
in the Primitive Church separated without being ' fed ' (as Tertul- 
lian writes) c with holy sermons.' 2 And though for ages the preach- 
ing office was suspended in the papal, as indeed it is still in some 
branches of the Greek Church ; yet it is now generally acknow- 
ledged to be the primary instrument in the Divine appointment for 
the conversion of the world. 3 

An able writer of our day admirably illustrates the power of this 
grand institution — ' Of all methods for diffusing religion, preaching 
is the most efficient. It is to preaching that Christianity owes its 
origin, its continuance, and its progress : and it is to itinerating 
preaching (however the ignorant may undervalue it) that we owe 
the conversion of the Roman world from Paganism to primitive 
Christianity ; our own freedom from the thraldom of Popery, in the 
success of the Reformation ; and the revival of Christianity at the 
present day from the depression which it had undergone, owing to 
the prevalence of infidelity and of indifference. Books, however 
excellent, require at least some previous interest on the part of the 
person, who is to open and to peruse them. But the preacher ar- 
rests that attention, which the written record only invites ; and the 
living voice, and the listening numbers heighten the impression by 
the sympathy and enthusiasm which they excite ; the reality, 
which the truths spoken possess in the mind of the speaker, is com- 
municated to the feelings of the hearers ; and they end in sharing 
the same views, at least for the moment, and in augmenting each 
other's convictions.' 4 

i Acts v. 20, 21, 42. xx. 20, 21, with Rom. xv. 19 ; Col. i. 23. 

2 The Homilies (or popular discourses — bui\ia, from 6/nXo?, a multitude) of the an- 
cient fathers twice — occasionally if not frequently — three times on the Sabbath, are 
sufficient evidence on this point. Compare Bingham and Cave. Mosheim marks the 
simplicity of preaching in the second century, and its subsequent declension in the time 
of Origen. In later ages, the corruption assumed another form not less darkening to the 
light of God — when the public instructions were drawn not from the Scriptures, but from 
the writings of the fathers ; and the Church sunk into darkness by her implicit faith in 
these most fallible guides. 

3 Compare 1 Cor. i. 17, 18, 21. Rom. x. 14 — 17. 'Prfedicatio verbi est medium gra- 
tiae divinitus institutum, quo res regni Dei publice et explicantur et applicantur populo 
ad salutem et aedificationem.' Bowles' Past. Evang. Lib, ii. c. i. Archbishop Grindal 
in his celebrated remonstrance to Queen Elizabeth, upon her restraint upon his preach- 
ing exercises, well points out the supremacy of preaching in the Christian Ministry — 
1 Public and continual preaching of God's word is the ordinary means and instrument 
of the salvation of mankind. St. Paul calls it " the Ministry of reconciliation" of man 
unto God. By preaching of God's word, the glory of God is enlarged, faith is nour- 
ished, and charity is increased. By it the ignorant is instructed, the negligent ex- 
horted and incited, the stubborn rebuked, the weak conscience comforted, and to all 
those that sin of malicious wickedness, the wrath of God is threatened.' The whole of 
this admirable letter is given in Fuller's Church History, Book ix. and in Strype's Life 
of Grindal. 

4 Douglas's Advancement of Society in Knowledge and Religion. A yet more excur- 
sive view is thus forcibly given by an anonymous writer — ' The Pulpit, whether we view 
it with the eye of a Legislator, watching for the welfare of the state ; of the Learned, 



174 VIEW OF THE CHRISTIAN MINISTRY I 

This ordinance has always been held in the highest honour. 
Gregory Nazianzen insists upon it, 'as the principal thing that be- 
long to us Ministers of the Gospel.' 1 St. Augustine marks it as the 
proper office of a Bishop. 2 Even in the dark ages of Popery, we 
find an edict of the reign of Henry III., at a provincial synod, en- 
joining all parish priests ' to instruct the people committed to their 
charge, and to feed them Avith the food of God's word ;' the synod 
styling them, in the event of their neglecting this duty, 'dumb 
dogs.' 3 Erasmus gives a high pre-eminence to preaching — ' The 
Minister is then in the very height of his dignity, when from the 
pulpit he feeds the Lord's flock with sacred doctrine.' 4 Mr. Thorn- 
dike (a writer of some authority on ecclesiastical matters) justly re- 
marks — ' that preaching in respect of personal performance, is the 
most excellent work bishops and presbyters are able to do in the ser- 
vice of God.'* Hooker's judgment is to the same purport — ' So 
worthy a part of Divine service we should greatly wrong, if we did 
not esteem preaching as the blessed ordinance of God — sermons as 
keys to the kingdom of heaven, as wings to the soul, as spurs to 
the good affections of man, unto the sound and healthy as food, as 
physic unto diseased minds.' 6 ' Certainly there is no employment 
more honourable ; more worthy to take up a great spirit ; more re- 
quiring a generous and free nurture, than to be the messenger and 
herald of heavenly truth from God to man, and by the faithful 
word of holy doctrine to procreate a number of faithful men, ma- 
king a kind of creation like to God, by infusing his likeness into 
them to their salvation, as God did into him ; arising to what cli- 
mate he may turn him, like the Sun of righteousness that sent him, 
with healing in his wings, and new light to break in upon the chill 
and gloomy hearts of hearers, rising out of darksome barrenness a 
delicious and fragrant spring of saving knowledge and 'good 

jealous for public science and taste ; of the Moral Philosopher, anxious for the virtue of 
the community ; or of the devout Christian, weighing every thing in the balance of eter- 
nity — the Pulpit must, in every light, appear an object of vast importance.' Eclectic Re- 
view. We may add, that so powerful is the influence of the Pulpit upon the Church, 
that the general state of the Church at any given period may be correctly estimated by 
the prevalent style of preaching. 

1 ttowtov Twv r)jji£rEpo)v. Orat. 1. 

2 De Offic. 1. c. 1. Thus the Council of Trent designates this office — prcedpuum Epis- 
coporum munus. Sess. iv. c. 2. 

3 Bishop Stillingfleet's Duties and Rights of the Parochial Clergy, p. 15. The Coun- 
tess of Richmond (mother of King Henry the Seventh) ' had such a sense of the neces- 
sity of the office in those times, that she maintained many preachers at her own charges, 
and employed Bishop Fisher to find out the best qualified for it.' Ibid. p. 206. 

4 Erasm. Eccles. Lib. i. Elsewhere he observes, that the sense of religion grows very 
cold, without preaching. 

5 See his Due Way of composing Differences. The Primitive Bishops (Augustine, 
Gregory, Chrysostom, Ambrose, &c.) were the greatest preachers of their time. 

6 Book v. 22. 



PREPARATION FOR THE PULPIT. 175 

works.' 1 All our diversity of means and machinery must subserve, 
and their energy depend upon a faithful exercise of the preaching 
commission. All the work done, or to be done, must be connected 
with " the foolishness of preaching," as God's chosen and chief or- 
dinance. 2 

The sacred history connects this ordinance with national blessing, 
and the extension of scriptural religion. National distress and 
" vexation " marked the destitution of " a teaching priest " in Asa's 
reign. 3 In the subsequent reign of Jehoshaphat, great public pros- 
perity was combined with the mission of Levites and Priests through- 
out all the cities. 4 The comparative disuse of preaching was a con- 
comitant mark of the dark ages of Popery, while its revival was 
coeval with the era of the Reformation. 5 

George Herbert, therefore, might justly call his Country Parson's 
pulpit ' his joy and his throne ' s — -as, indeed, invested with a dignity, 
solemnity, and efficiency peculiar to itself. 



CHAPTER II. 



PREPARATION FOR THE PULPIT. 

How honourable was the spirit of " the man after God's own 
heart," who could not endure the thought of offering unto the Lord 
his God " of that which did cost him nothing :" 7 and who, in con- 
templating the greatness of the work, and the majesty of his God, 
" prepared with all his might, for the house of his God !" 8 Nor did 

1 Milton. 

2 See 1 Cor. i. 21, 23, 24. Mark xvi. 15. Rom. x. 14—17. Yet in despite of these 
plain Scriptural declarations, we are now told — " that the Sacraments — not preaching — 
are the sources of Divine Grace," (Advert. Tracts for the Times, Vol. 1.) Again — ' We 
would not he taught entirely to depreciate preaching as a mode of doing good. It may 
be necessary in a weak and languishing state : hut it is an instrument, which Scripture, 
to say the least, has never much recommended /' Tract 89. Thus openly does proud man 
in his self-sufficiency contradict the testimony of God ! How truly according to the 
mind of God was the view of Mr. Robinson — justly considering the commission — " Preach 
the word" as his main work, which the nearest of the rest followed at a long interval. 
' It is well ' (he would say) ' to visit : it is well to show kindness ; to make friendly ; to 
instruct at home ; to instruct at their own houses ; to educate the children ; to clothe 
the naked. But the pulpit is the seat of usefulness ; souls are to be converted and built 
up there ; no exertion must be allowed, which may have the effect of habitually deterio- 
rating this ; whatever else is done should be with the design and hope of making this 
more effective.' Life, p. 297. 

3 2 Chron xv. 3, 5. 4 ibid. xvii. 5—12. 

5 The object of the Reformers in the Book of Homilies was to remove the obstructions 
to preaching from the disuse of the office, and the ignorance of the Clergy. 

6 County Parson, ch. vii. i 2 Sam. xxiv. 24. 8 See 1 Chron. xxix. 1 — 5. 



176 VIEW OF THE CHRISTIAN MINISTRY : 

his illustrious son devote less preparation of heart and consecration 
of service to the building of the spiritual temple, than to that mag- 
nificent material temple, which was the glory of his nation, and the 
wonder of the world. To the one he devoted all the treasures of 
his kingdom ; to the other, all the riches of his mind — " large 
and exceeding much, even as the sand that is on the sea-shore." 1 
" Because the Preacher was wise, he still taught the people know- 
ledge ; yea, he gave good heed, and sought out, and set in order 
many proverbs." 2 His whole soul was engaged in the discovery of 
the best mode, as well as the best substance, of instruction ; that 
his thoughts might be clothed in language, worthy of the great 
subject and its Divine Author. He evidently considered the ad- 
vantages of " study " to overbalance its " weariness to the flesh ;" 
and " the words of this wisest " of men — the fruit of labour and 
study — were as " goads " to quicken the slothful. They not only 
gained the ears, and moved the affections ; but they fixed upon the 
memory, conscience, and judgment, " as nails fastened by the mas- 
ter of assemblies." 3 

Such an example of devoted preparation for public instruction it 
well becomes us to follow. For, indeed, to maintain a constant 
recollection of the specific necessities of our people ; to decide upon 
the most suitable course of Scriptural doctrine, exhortation, and 
comfort ; to select the most appropriate vehicles for the presentment 
of the truth — these are exercises of laborious and persevering dili- 
gence. Yet with some, confidence supplies the place of premedi- 
tation. A Bible and Concordance, with a few sermon-notes, or 
even the impulse of the moment, with the gift of tolerable fluency 
— these are thought a sufficient warrant to stand up in the name 
of the great God. But what is solid will alone be permanent. No 
powers of imagination, natural eloquence, or vehement excitement, 
can compensate for the want of substantial matter. The " pastors 
according to God's heart will feed the people with knowledge 
and understanding"* But except there be a gathering propor- 
tionate to the expenditure, there can be no store of " knowledge 
and understanding " for distribution to the people. 

Preachers of this stamp are known by their general want of va- 

i 1 Kings iv. 29. 2 Eccles. xii. 9. 3 lb. x ii. 10—12. 

4 Jer. iii. 15. See the conclusion of Fenelon's First Dialogue on Eloquence. ' Preach- 
ing' (says an old writer) ' is not a labour of the lips, and an idle talk of the tongue from 
a light imagination of the mind ; but is indeed an uttering of God's truth from a serious 
meditation of the heart, in sound judgment, acquired through God's blessing by diligent 
labour and study to profit God's people. This preaching is of worth, deserves esteem, 
procures credit to God's ordinance, will work upon the hearers, and will pierce deeply 
as being spoken with authority.' Bernard's Faithful Shepherd, 12mo. 1621. 



PREPARATION FOR THE PULPIT. 177 

riety. It is substantially not only (what it ought always to be) 
the same doctrine, but nearly the same sermon. If a new text 
may be expected, yet it is the repetition of the same thoughts, at- 
tenuated with regular but most wearisome uniformity — semper 
eadem. They are " householders," but without a " treasure." The 
" old" indeed they can readily " bring forth ;" but where is " the 
new ?"* This poverty of thought cannot be justly chargeable upon 
their resources. For there is no characteristic of Scripture more 
striking, than the diversified aspects and relations, in which it pre- 
sents the same truths, fraught with fresh interest and important 
instruction. These monotonous exercises, even upon the highest 
of all subjects, are powerless in impression. Either this sterile 
sameness spreads a torpor over the congregation ; or the more in- 
telligent, part of them give vent to their dissatisfaction. 2 

It is indeed a " neglect of the gift of God that is in us," to trifle 
either in the study or in the pulpit. God will bless our endeavours 
— not our idleness. Our Master, and our people for our Master's 
sake, have a just claim to our best time and talents, our most ma- 
tured thoughts, and most careful studies. To venture upon this 
infinite work of God with slender furniture, proves a guilty uncon- 
cern to our high responsibility. Admitting that some gifted Minis- 
ters may preach effectively without study ; yet reverence for our 
Master's name, and a due consideration of the dignity and solemn 
business of the pulpit, might well serve to repress a rash and undi- 

1 Comp. Matt. xiii. 52. 

2 See Bishop of Winchester's Charge, 1837, p. 39. The example of Bishop Jewell 
offers much instruction to this class of preachers. His biographer writes — ' The more 
eminent he was in dignity, the more diligent in the work of the Ministry — not so much 
in frequent as in exquisite teaching. For, though his sermons were very frequent, yet 
they were always rare for the matter and manner of his delivery. The Roman orator 
tells us of ' negligentia qucedam diligens ' — a certain negligent diligence and learned ig- 
norance when the speaker carefully shunneth all affectation of art, and laboureth that 
his speech may not seem elaborate. But the sober and discreet hearer hath often cause 
to complain, of a diligentia qucedam negligens — a negligent kind of diligence, in many 
popular preachers, who ascend frequently into the pulpit, but with extemporary provis- 
ion ; are often in travail, but without pain ; and delivered of nothing for the most part 
but empty words: as if sermons were to be valued by the number and not by the weight. 
These men's sermons, though they exceed the hour in length, and the days of the week 
in number, yet they themselves lie open to the curse of the prophet, denounced against 
all those " that do the work of the Lord negligently." From all the danger of which 
malediction Jewell was freest of all his parts and place. For though he might best of 
any presume in this kind upon his multiplicity of reading, and continual practice of 
preaching, yet never would he preach in the meanest village, without precedent medita- 
tion, and writing also the chief heads of his sermons.' Featley's Life of Bishop Jewell. 
Compare Mr. Cecil's own account of the manner of commencing his Ministry — in his 
Life, prefixed to ' Remains/ This was the complaint in Jerome's time — ' Sola Scriptu- 
rarum ars est, quam sibi passim omnes vendicant. Hanc garrula anus, hanc debrus 
senex, hanc sophista verbosus, hanc universi prsesumunt, lacerant, docent antequam dis- 
cunt,' Epist. ad Paulin. Even the heathen epigrammatist remarked 

' Si duri puer ingeni videtur, 

Prceconem facias.' Mart. Lib. 5. Epig. 56. 

23 



178 VIEW OF THE CHRISTIAN MINISTRY: 

gested exercise of this holy function. How unequal to the exigen- 
cy is the gathering of a few abstract and unconnected truths, with- 
out weighing the most forcible modes of application to the conscien- 
ces and varied circumstances of our people I 1 The Scriptural model 
gives no countenance to loose statements — the result only of inex- 
cusable indolence. The diligence of faith will always meet with 
acceptance ; wilful neglect with the merited recompence of our 
presumption. 

The style, arrangement, and substance of the sermons of the 
most eminent preachers prove their diligence in pulpit preparation. 
President Edwards' high reputation as a preacher arose from his 
great pains in composition, especially in his early Ministry. 2 Philip 
Henry latterly would say — ' that he might now take a greater lib- 
erty to talk, as he called it, in the pulpit, that is, to speak familiarly 
to the people. Yet to the last he abated not in his 'preparation 
for the pulpitf* — like the royal preacher in Jerusalem, who in the 
decline of life " still taught the people knowledge.'' 4 It is, however, 
yet more important, to cultivate a spiritual and experimental tone 
of our pulpit studies. The materials drawn from intellectual sour- 
ces, or from a lowered standard of orthodox theology, only bring 
into the outer courts of the sanctuary. We must take a coal from 
the altar, that the "hearts" of our people may "burn within 
them." 

1 'We must' (as Baxter reminds us) 'study how to convince and get within men, and 
how to bring each truth to the quick, and not leave all this to our extemporary promp- 
titude, unless in cases of necessity. Experience will teach, that men are not made 
learned or wise without hard study, and unwearied labour and experience.' Reformed 
Pastor. 

2 See his Life prefixed to his Works, vol. i. 49. 

3 Life, p. 192. His excellent son's preparation for the pulpit was equally unremitting. 
' To that leading object every other was subordinate. All he said, and all he saw, as 
well as the things he heard, were regarded by him with less or with more attention, as 
they bore upon that. Nothing crude or indigested found its way through his agency 
into the solemn assembly. ' Take heed ' (he would say) ' of growing remiss in your 
work. Take pains while you live. Think not that after a while you may relax, and go 
over your old stock. The scripture still affords new things to those who search them. 
Continue searching. How can you expect God's blessing on your people's observance, 
if you are careless V — Life, p. 112, 113. Eliot's view of the importance of preparation 
is admirable — ' He liked no preaching, but what had been well studied for ; and he would 
very much commend a sermon, which he could perceive had required some good think- 
ing and reading in the author of it. I have been present,' (says his biographer) ' when 
he thus addressed a preacher just come home from the assembly with him — ' Brother, 
there was oil required for the service of the sanctuary, but it must be beaten oil ; I praise 
God, that I saw your oil so well beaten to-day. The Lord help us always by good study 
to beat our oil, that there may be no knots in our sermons left undissolved, and that 
there may be a clear light, thereby given in the house of God.' And yet he likewise 
looked for something in a sermon beside and beyond the mere study of man. He was 
for having the Spirit of God breathing in it and with it ; and he was for speaking those 
things, from those impressions and with those affections, which might compel the hearer 
to say — ' The Spirit of God was here ' — I have heard him complain — ' It is a sad thincr, 
when a sermon shall have that one thing — the Spirit of God — wanting in it. 5 Mather s 
Life of Eliot. * Eccl. xii. 9. 



PREPARATION FOR 1 HE PULPIT. 179 

There will be, however, great injury in slavishly following any 
popular pattern. It is useful to observe the diversities of gifts in 
our brethren ; but our chief business is with the discernment and 
cultivation of our own gifts, and the sedulous endeavour to acquire 
a competent measure of all Ministerial gifts, at least so as not in 
any part ivholly to come short. Many young Ministers have crip- 
pled their effectiveness, by a vain attempt to exercise the higher 
qualifications of their more favoured brethren ; instead of improving 
the more humble, but perhaps equally useful capabilities, which 
had been distributed to them. 1 

Yet does fruitful pulpit preparation depend more upon our spirit- 
uality than even upon our diligence. It is an improving and in- 
dustrious habit, flowing from the heart penetrated with a sense of 
the love of Christ, the value of souls, the shortness of time, and the 
supreme concerns of eternity. And when it is intelligently fixed 
upon the subject-matter, clear views of Scriptural truth are beauti- 
fully unfolded, flowing in perspicuous and natural order, and no 
less subservient to personal edification than to public instruction. 
Thus the Christian's operative principle realizes an accurate per- 
ception of the main object, and concentrates all the powers of the 
mind upon it ; so that, without this habit, the most diligent Minis- 
terial student becomes a mere trifler in his momentous work. 

But the importance of this subject calls us to consider it more in 
detail, under the three particulars of — Composition of Sermons — 
Habit of Meditation — and Special Prayer. 



I.— COMPOSITION OF SERMONS. 

How much responsibility attaches to our pulpit addresses ! It 
cannot be of light moment, whether our people are "fed with 
knowledge and understanding," or with ill-prepared and unsuitable 
provision. The pulpit is the ordinary distribution of the bread of 
life ; and much wisdom indeed is required, " rightly to divide the 
word of truth," 2 that each may be ready to say — " A word spoken 
in season, how good is it !" 3 

In the selection of our subjects, the Sacred Volume opens a field 
of almost infinite extent. We can only seize the most suitable 
points of present interest, without pretending to occupy the whole 
field. The Apostle gives us some wise cautionary rules respecting 

1 See some valuable remarks in Raikes on Clerical Education, p. 221. 

2 2 Tim. ii. 15. . 3 p rov . xv. 23. 



180 VIEW OF THE CHRISTIAN MINISTRY I 

our choice of subjects — marking with equal distinctness " the things 
that are good and profitable to men," and i: the things that are un 
profitable and vain." 1 He warns us against curious or speculative 
matters, as inconsistent with our office, and hurtful in their results. 2 
He would have us " affirm constantly" the doctrine of man's ruin 
and recovery, as the sole efficient spring of practical godliness ; 3 and, 
alter his own example, 4 bend all subjects naturally to Christ, and 
concentrate them all in the full exhibition of his cross. The mate- 
rials for this system of instruction occur in the daily course of read- 
ing, in secret retirement with God, in the habit of family inter- 
course, in unlooked for, or even ordinary, providences ; and thus ris- 
ing before us, they will always find a responsive interest in their 
adaptation to the present wants and sympathies of our people. 
Cases also in our parochial intercourse — of ignorance, of hardened 
obstinacy, of perplexity, or of awakened conviction — furnish some 
of the best matter for our Sabbath Ministrations. 5 

The meaning and object of a text is a definite passage from the 
word of God, as the ground-work of some statement of truth, 
drawn from the word. This is natural and obvious. But we 
question the propriety of selecting texts merely as mottos for pul- 
pit dissertations. Instead of the sermon being made from the text, 
the text is made from the sermon. It is read as a customary intro- 
duction. It furnishes the occasion of the discursive inquiry, but its 
component parts, or its connexion with the context, are left un- 

1 Comp. Tit. iii. 8, 9. 

2 2 Tim. ii. 15, 16, 23. Bishop Reynolds guards us against a danger closely allied to 
this — ' the vain affectation of finding something new and strange in the plainest texts, 
which shows pride and Wantonness much more than solid learning or judgment.' Ser- 
mon on self-denial, Works, p. 810. The Minister's office in the pulpit — let it be re- 
membered — is that of "an Interpreter," to expound the mind of God — not to show 
what the text may be made to speak, but what there is good reason to believe the Holy 
Ghost intended it to speak. Hence we may give a Scriptural statement, and at the same 
time, a false exposition of Scripture. This Ministration enervates the most forcible 
matter by an uncertain dependence upon Divine authority, and builds our faith upon 
human fancy and imagination. In the gratification of fancy and conceit, the true prac- 
tical instruction is overlooked : Scripture is treated as if it had no definite meaning : 
' making of any thing ' (as Hooker says, v. c. 59,) ' what it listeth, and bringing in the 
end all truth to nothing. On the subject of texts, see Claude's Essay, edited by Mr. 
Simeon, with many valuable improvements. Whatever may be thought of some of his 
minuter points of detail, no work will be found more useful in assisting a clear diges- 
tion, and a lucid arrangement of our subject matter. Some excellent hints also may 
be gathered from Lectures on Homiletics and Preaching, by E. Porter, D. D., Theo- 
logical President of the Seminary at Andover, United States. Compare Bowles, Lib. 
ii. c. 1, 2. 

3 Titus iii. 8, iva — in order that — to the end that, &c. 4 See 1 Cor. ii. 2. 

5 Blackwell notices, and profitably enlarges upon, the following particulars in refer- 
ence to the choice of subjects. 1. The spiritual state of the people. 2. Their capacity 
for hearing the Gospel. 3. Their predominant sins. 4. Providential occasions. Meth. 
Evang. pp. 48 — 58. Co' ; ton Mather's rule was to ' consider the -case and circumstance 
of his hearers, as his means of direction to his subjects ; and to have some particular 
design of edification in every sermon that he preached. Bowles adds the main rule for 
constant recollection — ' Salus populi inter concionandum suprema lex esto.' Lib. ii. 1. 



COMPOSITION OF SERMONS. 181 

touched. This method — besides that it loses the office of the ex- 
positor — seems scarcely to acknowledge due reverence to the word 
of God. And though it may sometimes afford opportunities for use- 
ful discussion, yet it tends to ' divert the mind from the inspection, 
meditation, and weighing of sacred scripture, which is the true food 
of the soul, and the treasury of Divine wisdom : and to which alone 
the converting grace of the Holy Spirit is annexed.' 1 

Some of Cotton Mather's rules for his student's treatment of texts 
are excellent ; such as — If possible — to read the text in the original 
and consult commentators before he composed his sermon — to study 
a scriptural style in his sermons, and to confirm his several heads 
of discourse with some Scripture proof or illustration — to have much 
of Christ in all his sermons, as knowing that the Holy Ghost loves 
to glorify Christ ; and hoping, that if he followed this rule, the Holy 
Spirit would favour him with much of his influence in the exercise 
of his Ministry — to crowd every sermon as full of matter as possi- 
ble without obscurity. 2 

A remark on some of these rules may be allowed. The use of 
commentators is well, before we compose our sermons, but not be- 
fore we have considered and arranged them. This was Mr. 
Cecil's plan of preparation ; not to forestall his own views by the 
use of commentaries ; but first to talk over the subject to himself, 
writing down whatever struck his mind ; and after having ar- 
ranged what he had written, settled his plan, and exhausted his 
own resources — to avail himself of all extrinsical help. 3 There is 
no greater hindrance to solid learning, than to make such use of 
other men's resources, as to neglect our own. The use of helps 
generally, and especially l Helps for Composition' in the form 
of £ Skeletons' — needs great discretion, discrimination, and dili- 
gence, lest, by restraining the active energy of our native powers 
they do not rather prove serious hindrances to composition. Mr. 
Simeon's well-known and most useful work, may be said to give 
precisely that measure of help which is required — encouragement 
to inexperienced diligence, and at the same time a fair scope for 

1 Vitri. Mefhodus Homiletica, cap. iii. 2 See his Life. 

3 See his Life, prefixed to his ' Remains.' The following are noticed by a valuable 
writer as among the important advantages arising from foreign research, as supplement- 
ary — not preliminary — to home resources — ' It will give excitement to the mind, and 
rouse it to a state of higher energy and activity — It will present ample materials for 
thought and reflection ; and should the mind fix, with a vigorous grasp, only on some 
one interesting thought, that single idea may be the first of a train, which will give a 
character and a value to the whole discourse — It will give additional amplitude, richness, 
and vividness to many of the illustrations, which your own mind might have suggested 
in part, but with much less power of exciting interest and impression. It will also serve 
to give additional confidence in the expression of your own opinion.' Mental Discipline, 
by the Rev. H. F. Burder, p. 85. 



182 VIEW OF THE CHRISTIAN MINISTRY. 

the exercise of talent. For the care and thought requisite to pro- 
duce from his volume, a complete and well-proportioned discourse, 
are fully equal to the labour of an original composition ; so skil- 
fully are the breaks contrived, to exercise the judgment in suit- 
able filling up of the vacuum, and in the accurate arrangement of 
the scriptural matter. 1 Perhaps the highest commendation of the 
work is, that a mere copyist would exhibit the Skeletons like 
the bones in the prophetic vision, very dry ; whereas a thought- 
ful mind would find ample and profitable employment in clothing 
them with solid matter, in the form of symmetry and strength. 2 

As to Cotton Mather's rule of crowding his sermons with mat- 
ter — It would be well, that our discourses should be like Elihu's, 
" full of matter ;" 3 and we must regret, that a good man is not al- 
ways a wise or a full man. Yet we must remember our people's 
capabilities, the limited nature of their digestive powers, and the 
serious injury of stretching them beyond their natural exercise. 
The principle of our Lord's instruction was, to " speak the word 
unto the people, as they were able to hear it." 4 Had he said all 
mt he could have said, it would have been infinitely more than 
Jhey would have been able to have received ; and consequently the 
grand end of his instruction would have been lost. It needs much 
prudence to select the most appropriate instruction, rather than by 
sweeping over too large a surface, to weaken distinctness of impres- 
sion. Mr. Cecil justly remarks, that ' it requires as much reflection 
to know what is not to be put in a sermon, as what is.' 5 It is not, 
how much can be said ; but what can best be said. Let us not aim 

1 This remark applies with less force to the Horse Homileticae of this revered writer ; 
which, being constructed for the use of the laity as well as the clergy, came from the 
author's hands with more substance and completeness. 

2 Ezek. xxxvii. 2. We might take an illustration — Mr. Martyn's Sermon on Psalm 
ix. 17 ; which is the filling up of Mr. Simeon's Skeleton on that text. It was worked 
out (as we incidentally learn from his Life) under circumstances of peculiar disadvan- 
tage and mental agitation. But the life that is infused throughout, the variety of its 
enlargements, the accuracy of the proportions of its several parts, the skill with which 
the breaks are completed, and the warm and strong colouring given to the whole — all 
combine to give to it the power and effect of an original and talented composition. See 
his Life, pp. 130 — 132, and compare his volume of Sermons (v) with Helps to Compo- 
sition, Skel. 387. 

3 Job xxxii. 18. Archbishop Usher used to call Dr. Manton a voluminous preacher — 
not from the tedious length of his discourses, but from his art of compressing the sub- 
stance of volumes of Divinity into a narrow compass. 

4 Mark iv. 33. 

5 Cecil's Remains — ' Verbum sic populo Dei dispensandum, ut multum, non multa. 
Prurit quandoque concionatoris animus, ut multa doctrines capita percurrat ; sylvam 
materia?, in concione accumulet. At nee hoc est rite concionari ; nee sic populus aedifi- 
catur. Maxima pars vulgi, qua est ingenii hebetudine, multitudine, rerum, quae varii 
generis, potius obruitur, quam instruitur. Non tarn itaque refert, quot poteramus doc- 
trinae capita percurrere, quam, quid auditoribus commodum.' Bowles' Pastor, Lib. ii. c. 
10 — ' Q,ui docet, vitabit omnia verba, quae non docent ' — was Augustine's sensible rule. 
De Doctr. Christian Lib. iv. 10. 



COMPOSITION OF SERMONS. 183 

at exhausting ourselves at every point of our subject. Let our 
thoughts be select, solid, naturally flowing out of the discussion, 
without breaking into the unity of our scheme. 

The Writer feels that he can add nothing of importance to the 
rules of more practised writers. The great matter to keep in mind 
is the opening of Scripture — expounding the mind of God — 
not opening our subject abstractedly, but through the medium of 
Scripture, beaten out, and laid full and large before our people. In 
order to this primary end of preaching, every text should contain a 
complete sense. The selection of materials in beating out and ap- 
plying this sense, requires much care. In avoiding the technical 
plan, which would reduce all subjects into one precise form, we must, 
however, carefully apply those fixed rules and principles, which be- 
long to the science of preaching as a science, in giving to it the best 
method and expression. The subject probably should be digested 
previous to the arrangement of the sermon. This will best secure 
unity of design, combined with interesting variety of method. It 
will also guard us against the common evil of dissecting rather 
upon the principle of verbal than logical analysis ; distributing the 
words, rather than the materials of discussion, under their several 
heads ; thus obscuring the primary topics ; amplifying secondary 
points : and bringing much irrelevant matter into the scheme. The 
exordium opens no sphere for artificial structure or for studied orna- 
ment, or generally even for fervid appeals. We might introduce 
he text naturally to view by some brief exposition of the context 
or of the subject in hand. 1 The clearness of the discussion mate- 
rially depends upon ' having no more heads than can be sufficiently 
amplified within the bounds of the discourse, so as to be rendered 
sensible to the hearers. They should be quite distinct from one 
another, at the same time that they all concentre on the main 
point.' 2 This assists the hearer in the survey and retention of 
truth — ' method being a chain, in which, if a man should let slip 
any one part, he may easily recover it again, by that relation and 
dependence which it hath with the whole.' 3 Some of the best pul- 

1 ' Exordium est ingressus quidam, quo ceil viam sternimus ad rem, quam tractaturi 
sumus ; et quo de rebus non levibus, sed necessariis et salutaribus dicturos nos signifi- 
camus, ad attentionem nobis conciliandam ; quo etiam, in continuato textu prsuntis loci 
cum prscedenti connexionem ostendimus.' Bucani Methodus Concion. vide p. 12. l2mo. 
Groning. 1645. 

- Fordyce's Eloquence of the Pulpit. 

3 Bishop Wilkins's Ecclesiastes, p. 6. 'A clear division,' says Reybaz, ' is the handle 
of a vase; in the taking hold of which, every thing it contains goes with it.' ' Method 
raises a lively and beautiful composure out of a chaos of complicated and disorderly mate- 
rials ; and from a disorderly concourse and dark confusion of ideas calls forth light, 
order, and harmony. This assigns to every part its proper magnitude, figure, and situ- 
ation, with so much judgment, that all stand in need of one another, and each con- 



184 VIEW OF THE CHRISTIAN MINISTRY: 

pit talents — such as fluency of utterance, richness and variety of il 
lustration — without an orderly distribution, fail in arresting the at- 
tention, or fixing permanent impression. There may be indeed a 
danger even on this side of a mode too artificial, and of fettering 
even the Divine Spirit (who " bloweth where he listeth ") by the re- 
striction of canons, sometimes too accurate for the free and popular 
flow of Scripture. 1 It is however most desirable to avoid that habit 
of running away from our text, which has gained for some of us 
the name of ' fugitive preachers.' The best matter loses its inter- 
est by an unnatural connection. The simplest subjects are ob- 
scured by the introduction of irrelevant detail. 

Bishop Wilkins states the three component parts of a sermon to 
be method, matter, and expression. ' Each of these ' (he observes) 
: do contribute mutual assistance to each other. A good method 
will direct to proper matter ; and fitting matter will enable for good 
expression.' 2 The method is seen in laying down the scheme — the 
matter in filling it up — and the expression in clothing it with an 
appropriate garb. We have already adverted to method. A ser- 
mon, in order to edification, must be rich in matter. At least any 
deficiency of substance proportionably diminishes its usefulness. 
The primary sources of matter are found in a close analysis of 
every important word in the text, and of the design of the whole ; 
illustrated by the examination of the parallel references, by an at- 
tentive ruminating inspection of the context, and by a clear refer- 
ence to the analogy of faith. 3 Any historical circumstance con- 
nected with the text — the clear exposition of the meaning (not 
however needlessly distracting the mind with jarring interpreta- 
tions) the scope of the sacred writer — the successive steps, and con- 
secutive reasoning, by which he arrives at his point — must all be 
noticed. The consideration also of the speaker, the occasion, the 
person addressed — the tracing of the principles developed in the 
text to their consequences, or the consequences referred back to their 
original principles — the connexion and suitableness of means to 

tributes gracefulness and strength to the whole. Three things are especially neces- 
sary — distinction of the parts — their mutual dependence on one another, and the per- 
spicuity of the whole contexture.' Sir Richard Blackmore's Accomplished Preacher. 
8vo. 1731. 

1 Augustine excellently observes — ' Periculum est, ne fugiant ex animo qua? sunt do- 
cenda, dum attenditur, ut arte dicantur.' — Lib. iv. — ut supra. See some admirable 
thoughts on this subject in Hall's Sermon on the Ministry, pp. 25, 26. 

2 Bishop Wilkins's Ecclesiastes, p. 5. 

3 ' Concionem paraturus — textum ante omnia legat, relegat, perlegat ; phrases seu locu- 
tiones, vocumque, turn singularum, turn complexarum, signiflcationes accurate examinet ; 
idque faciat, vel consultis ipsis fontibus, vel saltern omnium optimis laudatissimisque ver- 
sionibus, unde sensum germanum eruat cum mpiaTaaei loci, fidei analogia, et aliis Scrip- 
ture locis convenientem.' — Bucan. ut supra, p. 10. 



COMPOSITION OF SERMONS. 185 

their end — these points will furnish instructive substance with prac- 
tical and experimental application. Collateral matter may be found, 
diversified in the form of parallelism, contrast, illustration — the pur- 
suit of the object in direct inference, objections, or hypothetical 
suppositions, 1 &c. The effective use of these helps obviously re- 
quires a sound judgment, and a mind stored with active intellectual 
furniture, such as enlarges our capabilities for communicating in- 
struction. 

But after all, — as an old man remarked to Musculus, one of the 
Swiss reformers — ' Si vis fieri bonus concionator, da operant, ut 
sis bonus Biblicus? The Scripture is the inexhaustible store-house 
of our most valuable materials — whether of clear instruction ; con- 
vincing argument ; powerful or melting address ; or even the higher 
strokes of eloquence — ' thoughts that breathe in words that burn.' 
Any just complaint therefore of the barrenness or sameness of our 
preaching, must arise (as we have hinted) from want of industry 
in our research, not from the want of opulence of our resources. 
Augustine rightly estimates l the preacher's wisdom, according to 
his proficiency in the diligent and intelligent search of the Scrip- 
tures. The more he sees the poverty of his own store, the more 
needful is it, that he should enrich himself in these treasures.' 2 Not 
that we would recommend a long string of texts, or what Burnet 
calls | a bare concordance exercise,' (for ill-digested quotations even 
from the sacred treasury, may be very unprofitable) ; but an ex- 
press reference to Scripture in confirmation of the distinct points of 
our discourses : not overcharging our sermons, 3 but yet at the same 
time giving a full prominence to the Divine testimony. To dilute 
our proofs in the natural flow of our own style, proportionably weak- 
ens the impression — Thus God hath spoken ; whereas a distinct 
reference to the authority of Scripture, confirms our statements with 
the stamp of God, and brings our hearers, like the camp at Sinai, 
prostrate before his awful majesty. On this account the Apostle's 

1 Mr. Sturtevant has pertinently illustrated Mr. Claude's detail of these various sources 
of matter. See his " Conversations and Letters upon Preaching," and " The Preacher's 
Manual." 

2 Augustine, ut supra — Lib. iv. 5. Dr. Watts reminded his Minister, that he was a 
Minister of the Word of God, a Professor and Preacher of the Bible ; and not a mere 
Philosopher upon the foot of reason, nor an orator in a Heathen school. Humble At- 
tempt, p. 64. 

3 It was Mr. Robinson's sensible judgment, 'that one or two texts were as good as 
one hundred.' A valuable old writer observes the defects on both sides — of loading 
sermons with a mass of Scripture, and leaving them wholly destitute. He remarks, 
that a judicious selection of Scripture proof (seldom more than one to a single point) 
was the practice of Christ and his apostles, though they could have produced mul- 
tiplied testimonies of Scripture in defending themselves against their enemies. Zep- 
peri Ars Conscion. Lib. II. chap. vi. Compare Bowles, Lib. ii. 2. Burnet's Past. 
Care, ch. ix. 

21 



186 VIEW OF THE CHRISTIAN MINISTRY I 

" speech and preaching was not with enticing words of man's wis- 
dom ;" but " in the words which the Holy Ghost teacheth," " that 
the faith of his people should not stand in the wisdom of man, but 
in the power of God." 1 

Generally speaking — the discussion should be comprehended 
within two or three divisions, the matter so clearly arranged, as to 
fall in readily under the several main heads ; the principal points 
strengthened and illustrated by Scriptural testimony, and closely 
applied to the respective cases of our congregation. 2 If the discus- 
sion were likely to extend beyond its due bounds, it would be better 
to sketch a short outline in the introduction, or to seize the most 
prominent points, rather than to be constrained to press its personal 
interest upon minds ill-prepared by weariness to receive a deep and 
permanent impression. It is not enough that the sermon should 
contain striking or good thoughts. The materials must be ar- 
ranged so as to produce an effect upon the whole — a growing inter- 
est, conducting to a clear and powerful conclusion. We must be- 
ware, however, of fixing our minds upon the mechanism of the 
sermon, so as to forget that which alone can infuse life and power 
into it. We may produce a skeleton clothed with flesh, and exhib- 
iting the most exact proportion of its several parts ; yet still may it 
be, like the dry bones lately referred to, without the quickening 
breath of heaven. A spiritual, as well as an intellectual habit, is 
essential both to the composition and the delivery of our discourses. 

With regard to the style of our sermons — simplicity and point 
seem to be the most important characteristics — simplicity, without 
undignified familiarity — point and energy, without unnatural la- 
bour to produce effect. Archbishop Whately admirably warns us 
against the two extremes of conciseness and prolixity connected 
with this style. ' It is obvious' (he observes) { that extreme concise- 
ness is ill-suited to hearers, whose intellectual powers and cultiva- 
tion are small. The usual expedient, however, of employing a 
prolix style, by way of accommodation to such minds, is seldom 
successful. — They are likely to be bewildered by tedious expansion, 
and being unable to maintain a steady attention to what is said, 
they forget part of what they have heard, before the whole is com- 
pleted. Add to which, that the feebleness produced by excessive di- 

1 1 Cor. ii. 4, 5, 13. Chrysostom well remarks — ' If any thing be spoken without 
Scripture, the knowledge of the hearers halteth.' On Psalm Ixxxvi. To the same par- 
port Augustine, ' Non valet — hsec ego dico, hsec tu dicis, hffic ille dicit ; sed hsec dicit 
Dominus.' Ad Vincent. 

2 Three brief rules have been given by an eminent Master in composition — ' Get the 
subject into your mind — Throw yourself into it — Pour both yourself and it into the bo- 
soms of your hearers.' 



COMPOSITION OF SERMONS. 187 

lution, will occasion the attention to languish ; and what is imper- 
fectly attended to, however clear in itself, will usually be but in> 
perfectly understood. Young writers and speakers are apt to fall 
into a style of pompous verbosity, from an idea that they are ad- 
ding both perspicuity and force to what is said, when they are only 
encumbering the sense with a needless load of words. It is not in- 
deed uncommon to hear a speaker of this class mentioned, as hav- 
ing ' a very fine command of language ;' when perhaps it might 
be said with more correctness, that t his language has a command 
of him' — that is, that he follows a train of words rather than of 
thought.' 1 

The Bible furnishes unquestionably the perfect model of this 
clear, natural, and vigorous style. We see therefore the propriety 
of Cotton Mather's rule — to mould even the garb of our sermons 
after the Scriptural pattern. The phraseology dictated by the Holy 
Ghost is peculiarly calculated for public preaching. 2 There is no 
book so intelligible as the book of God ; no book that so clearly re- 
veals man to himself ; or that has such inexpressible power over 
his heart ; or that connects itself so naturally with his popular feel- 
ings and interests. The savour of Divine truth is sensibly dimin- 
ished, by passing under the conceptions or expressions of men. No 
language — whether of exposition, address, or illustration — is so 
generally acceptable as that of the inspired volume. Few readers 
of Saurin and French Divines of his class (orthodox in their views, 
and forcible in their statement of Scriptural truth), but have felt a 
lack of unction, warmth, and spiritual excitement, arising from their 
scanty infusion of the sacred dialect into their writings — a deficiency 
for which no powers of genius or eloquence can compensate to a 
spiritual mind. 3 The matter and manner, that is drawn fresh from 
the spring, will always be most enlivening. 

i Whately on Rhetoric. 2 See 1 Cor. ii. 13. 

3 ' The Bible ' (as the late Mr. Hall admirably observed) — ' being intimately associated 
in the mind with every thing dear and valuable, its diction more powerfully excites devo- 
tional feelings than any other ; and, when temperately and soberly used, imparts an unc- 
tion to a religious discourse, which nothing else can supply. For devotional impression, 
we conceive that a very considerable tincture of the language of Scripture, or at least 
such a colouring, as shall discover an intimate acquaintance with these inimitable mod- 
els, will generally succeed best.' Review of Foster's Essays. Vitringia speaks excel- 
lently to the same purport — ' Non in sententiis tan turn et doctrinis, verum etiam in dictis et 
phrasibus Scripturae S. tantam vim et pondus esse, ut nullum verbum qualecumque aliud 
ei, in exponendis rebus spiritualibus sive simplicitatis, sive proprietatis et nativa, signifi- 
cationis respectu, comparari queat. Vocabula et dictiones Spiritus S. nudae, et nullis 
permixtse lenociniis orationis aut exegesios humana?, passim sic afficiunt et illustrant 
mentem, ut quicquid iis admiscetur, insipidum videatur.' Method. Homil. Cap. iii. In 
the same spirit Witsius remarks — ' Res Dei commodius explicari non possent quara ver- 
bis Dei. Male putat, quisquis presumit, se accuratius, vel clarius, vel efficacius, vel ad 
intelligendum aptius Theologian arcane explanaturum, quam iis terminis et phrasibus, 
quibus post Prophetas Apostoli usi sunt, ab eo dictatis, qui homini os et linguam forma- 



188 VIEW OF THE CHRISTIAN MINISTRY I 

We need scarcely animadvert upon the pitiful practice of a copy- 
ist in preaching. Mr. Addison (a name of far higher authority in 
accomplished literature, than in theology,) commends Sir Roger de 
Coverley's Chaplain for having his list of sermons from the best di- 
vines, ready drawn up in course for the whole year, adding — ; I 
would heartily wish, that more of your country Clergymen would 
follow this example ; and, instead of wasting their spirits in labo- 
rious compositions of their own, would endeavour after a handsome 
elocution, and all those other talents, which are proper to enforce 
what has been penned by greater masters. This would be not only 
more easy to themselves, but would edify their people.' 1 Such a 
system of idleness would doubtless be \ more easy to ourselves.' 
But the results of edification are most questionable. No merely 
passive agent can make a solid or useful Minister. The talent en- 
trusted to him, thus " hid in a napkin," instead of being put out to 
daily use, awfully stamps him as an "unprofitable servant." 2 
Where " the gift is neglected," instead of " stirred up," 3 what bless- 
ing can the Spirit, thus grieved and dishonoured, be expected to 
assure ? Mr. Addison's conception of the power of a sermon was 
probably rather the magical effect of eloquence, or of moral suasion, 
than that fruit of faith and prayer, which the Divine pleasure has 
ordinarily connected with " the weak," — not with the wise things 
of this world. 4 George Herbert justly replies to the objection — 
' that where there are so many excellent sermons in print, there is 
no excuse for preaching bad ones.' — l Though the world is full of 
such composures ; yet every marts oivn is fittest, readiest, and 
most savoury to him.'' 5 Indeed, it may be questioned, whether 

vit, qui fingit singulorum corda, et idcirco omnium optime novit, qua ratione cor instrui 
et moveri debeat.' De Vero Theologo. Mr. Brown of Haddington, though a man of 
considerable theological learning, said of himself, God hath made me generally to preach, 
as if I had never read another book but the Bible. I have essayed to preach Scriptural 
truths in Scriptural language. Life and Remains, p. 20. Dr. Watts, however, speaks 
of preachers, who ' have such a value for elegancy, and so nice a taste for what they call 
polite, that they dare not spoil the cadences of a period to quote a text of Scripture in it.' 
Improvement of the Mind, Part II. chap. vi. sect. iii. 

i Spectator, No. 106. 2 Matt. xxv. 25—30. 

3 1 Tim. iv. 14. 2 Tim. i. 6. 4 See 1 Cor. i. 26—29. 

5 Country Parson, ch. v. Bishop Sprat strongly reprobates this practice. Bishops 
Bull and Burnet however recommend it to the younger and uninformed clergy. The 
former suggests the use of Tillotson's sermons, the Homilies, or a section of the Whole 
Duty of Man. Clergym. Instructor, pp. 249—251, with 297, 298. Burnet, Past. Care, 
ch. ix. The Homilies indeed, as we have observed, were compiled with some reference 
to this purpose ; and as the genuine expression of the sentiments of our Reformers, they 
may be considered (with some allowance for the phraseology of the times) the best sub- 
stitute for original composition. Bishop Wilson recommends, as a part of academical 
instruction for Ministerial Students, the abridgment of some of the best practical ser- 
mons, marking the manner of handling the subjects, the ways of discussion, arguments, 
&c. adding however in character with our remark, that ' few discourses are nicely proper 
for any other place or circumstance, than those for which they were composed.' Works, 
iv. pp. 381 — 383. Perhaps compilation may be allowed in extreme cases 5 but not as the 



COMPOSITION OP SERMONS. 189 

any course of sermons can be framed for general use. For, ac- 
cording to the different shades of ignorance or knowledge in differ- 
ent spheres, it would be too elementary — or too full and enlarged — 
or not sufficiently systematic or detailed, and therefore in a greater 
or less degree inapplicatory. Yet this animadversion on the slavish 
use of foreign resources does not imply that every sentiment or sen- 
tence of our sermon must be (strictly speaking) original. The habit 
of reading will furnish many illustrations and trains of thought, 
which are insensibly moulded into our minds, and become our own 
by our individual method of application. Thus while we learn 
from all, we may almost be said to borrow from none. The Min- 
isterial student will find this exercise both useful to his mind, and 
a means of grace to his soul. The fruits of his own study and ac- 
quaintance with his people's wants, consecrated to the Lord in the 
simplicity of faith, prayer, and love, {though perhaps not accord- 
ing to rule, and of very inferior substance) will be honoured ; 
while human dependence, sloth, and indifference, will be unblest. 
We cannot tell to what extent the meanest gifts might have been 
cultivated with success. At all events the weakest effort of our own 
mind is more acceptable, than the indolent use of the most talented 
exercises of another. While, therefore, we would aim high, and 
keep the best rules before us, we are encouraged to " stir up the 
gift that is in us," {however little it may be in our own eyes) and 
the excuse of want of ability is disallowed. 

Mr. Cecil remarks on deliberate preparation for the pulpit — ' If 
it is driven off late, accidents may occur, which may prevent due 
attention to the subject. If the latter days of the week are occu- 
pied, and the mind driven into a corner, the sermon will usually be 
raw and undigested. Take time to reject what ought to be reject- 
ed, as well as to supply what ought to be supplied.' 1 Dr. Ham- 
mond always had a subject in hand, and no sooner had he finished 
one sermon, than he commenced another. 2 Though perhaps it 
would not be desirable to follow this constant routine, yet the habit 
of turning our studies to present account, is of the first moment. A 
lively imagination may indeed serve an itinerant ; but the sermons 
of a stationary Minister, preaching twice or thrice in the week to 

established rule. For where is the evidence of a Divine call to the sacred office in a total 
destitution of an important Ministerial qualification ' apt to teach ?' Until a man (to use 
Bishop Burnet's illustrations) 'is able to go without crutches, and work without pat- 
terns,' had he not better remain in the important character of a Christian student, until 
by prayer and study he should be able to ' purchase to himself a good degree ' in the 
Christian Ministry'? 

1 See his Life, prefixed to the ' Remains.' 

2 See Fell's Life of Hammond, an instructive piece of biography. 



190 VIEW OF THE CHRISTIAN MINISTRY I 

the same congregation, will, without a store, be insipid, tautologi- 
cal, and unedifying — keeping back as babes, in elementary instruc- 
tion, those, who, under a more digested administration, might have 
been " fathers in Christ." The minister's life must, to the end, be 
a life of holy meditation and study. No man who neglects the 
apostle's exhortation to " give attendance to reading," will long con- 
tinue a profitable preacher to an intelligent congregation. The 
native resources even of the most powerful minds need to be replen- 
ished ; and therefore the preacher ' must not merely have been a 
man of reading ; he must read still ; or his sermons will be trite 
and barren of thought.' 1 He had better however bring his old 
stores into fresh service, than trust to the impulse of the moment 
of duty, or draw imprudently upon the resources of a mind already 
too scantily stocked. At all events to suffer the week to draw to a 
close without ready furniture for our Sabbath work, is the mark of 
indolence and presumption, and promises a very inadequate and 
unfruitful performance of this weighty responsibility.' 2 



II.— HABITS OF MEDITATION. 

' Lectio inquirit — oratio postulat — meditatio invenit — contem- 
platio disgustat' — is Augustine's distinction of the relative depart- 
ments of pulpit preparation. 3 The two last may illustrate the ru- 
minating habit, without which, the results of study and composi- 
tion, like undigested food lying upon the stomach, clog and weaken 
the powers of action. No mental compartment can be a storehouse 
for the reception of a confused mass of unshapen materials, unfitted 
for practical purposes. Composition, therefore, without a meditative 
mind, will present only what has been tersely called l a mob of 
ideas.' 

Meditation is essential to intellectual vigour. Without it, we 

1 Dr. Porter's Lectures on Homiletics, p. 215. 

2 Mr. Dod (an excellent old Divine) would say, that he had rather preach an old ser- 
mon ten times, than mount the pulpit without preparation. ' God will curse that man's 
labours, that is found in the world all the week, and then upon Saturday, in the after- 
noon, goes to his study ; whereas God knows, that time were little enough to pray in, 
and weep in, and get his heart into a fit frame for the duties of the approaching Sabbath.' 
Preface prefixed to Shepherd's Subjection to Christ. See also Philip Henry's Life, p. 
61. Dr. Owen animadverts upon some ' good men, so addicted to their study, that they 
thought the last day of the week sufficient to prepare for their Ministry, though they 
employ all the rest of the week in other studies.' Sermon on 1 Cor. xii. 11. Of Mr. 
Strong, (an eminent Puritan Divine) it is told — that, he made preaching his work, and 
was so much taken up in it, that he was often in watchings a great part of the night, 
besides his pains in his day studies.' Preface to Strong's Sermons, by Dr. Henry Wil- 
kinson, Dean of Christchurch. 

3 Augustine, quoted in Bishop Wilkins. 



HABITS OF MEDITATION. 191 

may indeed acquire a foreign store of knowledge, but we shall never 
make it our own. It is important also to cultivate this habit in the 
bent of our own work — that is, that a Preacher should think as a 
Preacher — marking every thing (like any other man of business) 
with the eyes of his own profession. This course of drawing all 
the objects around him into connexion with his great work, enrich- 
es him with much valuable material for Christian instruction, and 
gives to his sermons great richness and variety of illustration. Habit 
of thought also is the best means of obtaining a good style, when 
the mind has the full controul of its own powers. Without the dis- 
cipline of patient and accurate thinking, words are applied in an 
unmeaning and faulty arrangement. We may spend hours in this 
way without any mental exercise. 

The want of this meditative habit is one cause of superficial re- 
ligious knowledge. Yaluable books are turned over, and the most 
striking and instructive passages noted down : but without the di- 
gested analytical study of the subject-matter ; and consequently 
without conveying substantial food to the mind. Every intelligent 
Christian must be conscious of loss in the relaxation of this habit. 
The mind is occupied only in notions, not in thinking : and there- 
fore it presents all the difference between the power of truth passing 
lightly over it, or leaving a deep and practical impression. In the 
one case, the surface is barely swept. In the other, the bottom 
principles have been touched and called into action. The sudden 
flash of light leaves no influence. There is no movement from 
the heart, till the truth is clearly exhibited to the mind, set strongly 
and constantly in view, deeply pondered, and closely applied. This 
reflective habit often supplies the deficiency of extrinsical help ; con- 
stant excitement increases intellectual fertility ; the mind is brought 
to know the extent of its capabilities : and being strengthened and 
supported by frequent exercise, (to use Luther's words) ' suggests 
more, much more, than all our commentators united.' A mind 
thus invigorated, stamps its own character on all its exercises. It 
instinctively turns over and over again the matter presented to it ; 
apprehends it in its connexion and dependencies with other trains 
of thought and principles of action, and thus successfully adapts it 
to present circumstances. 

No part of pulpit preparation ought to be merely intellectual 
employ. The habit of meditation (to which we now refer) is the 
exercise of the mind on spiritual objects for spiritual purposes, fix- 
ing a clear and permanent impression of truth. Our Divine Mas- 
ter inculcates this habit as the immediate preparation for our public 



192 VIEW OF THE CHRISTIAN MINISTRY : 

work. 1 Indeed, one of the difficulties (might we not add — one of 
the privileges ?) of the ministry is this ; that it requires the contin- 
ual revolving of spiritual subjects, in order to cast our minds into 
the mould of those truths, which we set forth before our people. 
The cultivation of this habit has a most important bearing upon 
our general efficiency, 2 forming " the man of God" into the charac- 
ter of " a good Minister of Jesus Christ, nourished up in the words 
of faith and of sound doctrine." 3 For (as Quesnel observes) ' how 
shall any one be able to nourish others with the word, who does 
not first nourish himself therewith ? It is one thing for a man to 
enlighten his understanding, to fill his imagination, and to load his 
memory ; and another, to nourish his heart with it. A man nour- 
ishes himself with it, if he lives upon it ; and he lives upon it, if he 
changes it as it were into his own substance ; if he practises it 
himself; if he renders it proper and familiar to himself, so as to make 
it the food and nourishment, with which he ought to feed others.' 4 
It is most important, that our successive pulpit preparations should 
increase our store of matter, strengthen our tone of thinking, and 
direct us to the most effectual mode of communication. The solid 
study of our best Scriptural Divines will be of essential service ; at 
the same time remembering, that the sermons which are drawn 
from other books than from God's book, will be poor and unspirit- 
ual. Let the substance of our text be first beaten out from the 
pure word of God, and then digested in meditation and prayer — let 
our matter gather clearness of arrangement, force and spirit, from 
human resources. This sacred exercise will bring rich results, in 
the enlarged strength, activity, intelligence, and joy of our faith. 
The superficial student indeed (if student he should be called) has 
read only for the exercise of his memory, and neglected the invest- 
igation of the meaning. ' Much to be preferred' (saith Augustine) 
1 are those, who have had little care of retaining the words, and 
yet with the eyes of their hearts have beheld the very heart of 
Scripture.' 5 

i Ezekiel iii. 1,2. 2 1 Timothy iv. 15. Comp. 2 Tim. ii. 7. 3 1 Timothy iv. 6. 

4 Quesnel on 1 Tim. iv. 6. Owen Stockton remarks as one of his chief encourage- 
ments for the Ministry, ' the benefiting of his own soul in his meditations for preaching. 
Whilst he was studying for others, the Lord made it a word of instruction for himself. 
And he found it the best means of growth, to be watering of others.' See his Life. 

5 Aug. de Doctr. Christian, iv. 5. ' In the plainest text' (as a good old writer ob- 
serves) ' there is a world of holiness and spirituality ; and if we in prayer and depend- 
ence upon God did sit down and consider it, we should behold much more than appears 
to us. It may be, at once reading or looking, we see little or nothing, as Elijah's servant: 
he went out once, he saw nothing ; therefore he was commanded to look seven times. 
What now % says the prophet. "I see a cloud arising, like a man's hand ;" and by and 
by the whole surface of the heavens was covered with clouds. So you may look lightly 
upon a Scripture and see nothing ; look again and you will see a little ; but look seven 



SPECIAL PRAYER. 193 

Nor is this habit of meditation less important, in the imme- 
diate discharge of our public Ministry. It much assists our 
freedom, self-possession, and personal comfort in the act of deliv- 
ering our message, to have our subject-matter inwrought, as it were, 
both in our head and heart. It also enables us pertinently to avail 
ourselves of any ready suggestions for the moment, and to engraft 
them into their proper place without hurry and confusion. Thus 
every way, the devoted concentration of the powers of our mind to 
the service of God will prove us to be " vessels unto honour, sancti- 
fied and meet for the Master's use, and prepared unto every good 
work." 1 ' Suffer me therefore,' (wrote Brainerd to a Ministerial 
student) ' to entreat you earnestly to give yourself to prayer, to 
reading, and meditation on Divine truths ; strive to penetrate to 
the bottom of them, and never be content with a superficial know- 
ledge. By this means your thoughts will gradually grow weighty 
and judicious ; and you hereby will be possessed of a valuable 
treasure, out of which you may produce " things new and old " to 
the glory of God. 2 



III.— SPECIAL PRAYER. 

We cannot feel too deeply the importance of this part of pulpit 
preparation. To study and meditate much, and to pray little, par- 
alyses all. On the other hand (as Dr. Doddridge found by experi- 
ence) ' the better we pray, the better we study.' 3 Therefore (as 
Augustine admirably exhorts) ' let our Christian orator, who would 
be understood and heard with pleasure, pray before he speak. Let 
him lift up his thirsty soul to God, before he pronounce any thing. 
For since there are many things which may be said, and many 
modes of saying the same thing ; who, but the Searcher of all 
hearts, knows what is most expedient to be said at the present 
hour ? And who can make us speak as we ought, except he, in 
whose hands we and our words are ; and by these means he may 
learn all that is to be taught, and may acquire a faculty of speak- 
ing as becomes a pastor. At the hour of speaking itself, the Lord's 

times upon it ; meditate often upon it, and there you shall see a light, like the light of 
the sun.'' Caryl on Job. 

1 2 Tim. ii. 21. 2 Letter ix. appended to his Life. 

3 Orton's Life, ch. viii. Sect. 8. Again — ' So it is, though it may seem a riddle, that 
when I pray and meditate most, I work most.' — lb. Bishop Sanderson, speaking of 
prayer and study going hand in hand, observes — ' omit either ; and the other is lost la- 
bour. Prayer without study is presumption ; and study without prayer atheism. You 
take your books in vain into your hand, if you turn them over, and never look higher; 
and you take God's name in vain within your lips, if you cry — ' Da, Domine' — and 
never stir farther.' Sermon on 1 Cor. xii. 7. 

25 



194 VIEW OF THE CHRISTIAN MINISTRY .* 

words will occur to a faithful spirit — " Think not how or what ye 
shall speak ; for it is not ye that speak, but the Spirit of your Fa- 
ther, which speaketh in you." If the Holy Spirit speaks in those, 
who are delivered to their persecutors for Christ, why not also to 
those, who deliver Christ to learners. But if any say, that, if the 
Holy Ghost make men teachers, they need know no rules ; it might 
be said also, men need not pray, because the Lord saith — " Your 
Father knoweth what ye have need of, before ye ask him ; and St. 
Paul's rules to Timothy and Titus might be superseded. 1 

The most valuable results of meditative study are essentially de- 
fective without prayer. They are the effusions of the head rather 
than of the heart — cold, spiritless, dead. However important it 
may be, that the preacher's head should be well furnished ; it is of 
far higher moment that his heart should be deeply affected. He 
must himself draw nourishment from his subject in fervent prayer, 
that he may bring it out to his people in fulness, simplicity, and 
love. Indeed his success in composition mainly depends upon the 
state of his own soul. He cannot make an edifying sermon, when 
his heart is motionless. None but God can teach him to teach his 
people. Converse with Him in the study will give its own stamp 
of sanctity and energy upon his preparations for the pulpit. Our 
object is not to set off our talents or eloquence ; but to' excite and 
strengthen an habit of holy sensibility. Our very employment, 
therefore, in the word and work of God especially binds us to study 
our sermons in a devotional spirit ; and thus only can we receive 
from above a blessing to impart to our people. Our message is ap- 
plied with life and interest — not when it is set forth in human elo- 
quence — but when the spirituality and unction of its delivery sa- 
vours of real communion with God. 

We may suggest a few distinct subjects for supplication, in refer- 
ence to preparation for our public work. 

Direction in the choice of texts and topics should be sought 
from above. This was Cotton Mather's general rule ; making more 
solemn supplication, before he entered upon extended discursions, or 
undertook a large course of Scripture. This spiritual habit ena- 



1 De Doctr. Christian. Lib. iv. c. 15, 16. See also a beautiful quotation given in the 
Bishop of Winchester's work, p. 100, n. The following is the excellent advice of an 
eminent writer, who has never been suspected of enthusiasm — ' Sub horam concionis 
ecclesiastes det se profundae deprecationi, et ab eo postulet sapientiam, linguam, et ora- 
tionis eventum, qui linguas infantium facit disertas. Incredibile dictu, quantum lucis, 
quantum vigoris, quantum roboris et alacritatis hinc accedat ecclesiastae.' — Erasm. Ee- 
cles. Pericles is said never to have ascended the rostrum without imploring a blessing 
from his gods. Are there no Christian orators who may stand condemned by this cele- 
brated Athenian % 



SPECIAL PRAYER. 195 

bles us to receive direction from circumstances of Providence, or the 
secret guidance of the Spirit, to suitable and edifying subjects. 

Much matter for supplication offers itself in entering upon and 
pursuing our subject. Cotton Mather's rule was, to stop at the 
end of every paragraph, in prayer and self-examination, and en- 
deavour to fix upon his heart some holy impressions of the subject. 
Thus the seven hours, which he usually gave to a sermon, proved 
so many hours of devotion to his soul, and a most effectual means 
of infusing life, warmth, and spirituality into his compositions. 1 
By this rule we shall never preach a sermon to our people, which, 
has not been previously made a blessing to our own souls. 

The frame of our own minds in the pulpit is another matter 
for distinct supplication — that we may " speak as the oracles of 
God " — that " a door of utterance may be opened unto us" — that 
we may have a special message to our people — that our hearts may 
be tenderly affected by their state — that our preaching may flow 
from love to their souls, and from hearts powerfully excited by zeal 
for our Master's glory — that we may be assisted to deliver our ser- 
mons in a suitable frame ; preserved from the influence of the fear 
of man, and with a simple, earnest dependence on the Divine bless- 
ing — and that the Lord may preach our sermons to our own hearts, 
both in the study, and in the moment of delivering them. 2 

We must not forget the main end of our labour, in the power of 
our Ministry upon the hearts and consciences of our people. 
We need to pray for them, as well as to preach to them — to bring 
our Ministry on their account before God, and to entreat for them ; 
that their attention may be engaged, and their hearts opened to re- 
ceive our commission ; that all hindrances of prejudice, ignorance, 

1 This practice he strongly recommended to his Student and Pastor. Math. Stud. p. 
191. — ' Orabit Ecclesiastes pro se, ut in suo ipsius animo vivam illam efficacem et pene- 
trantem verbi Divini vim experiatur, et sentiat ; ne videlicet ad ignem, quam aliis exsuf- 
flat et accendit, ipse frigeat; sed ignis ardens in suo ipsius corde verbum praedicatum fiat. 
Zepperi Ars Concion. Lib. iv. 

2 While adverting to the importance of prayer for assistance in the pulpit, may we not 
remind ourselves, that the same assistance is equally needed in the desk 1 No unin- 
spired service contains so much mind or spirituality as the Liturgy. As the service 
both of our understanding and of our heart, it requires the energy as well as the devo- 
tion of the spiritual habit. Mr. Cecil considered, that ' the leading defect in Christian 
Ministers was the want of a devotional habit ' — a remark, that is too often illustrated by 
the contrast of the monotonous formality of the desk with the fervid energy of the pul- 
pit; as if the exercise of communion with God in supplication, intercession, and thanks- 
giving, in penitential self-abasement and faith, were less spiritual than the delivery of a 
discourse to our fellow-sinners. We wonder not, under such circumstances, at the list- 
lessness and want of response in our Liturgical worshippers. The mere reading of the 
prayers has little power of exciting a spirit of prayer throughout the congregation. It 
is when they are felt and prayed, that the chord of sympathy vibrates from the heart 
of the Minister to the hearts of his congregation — " Arise, O Lord, into thy rest. Let 
thy priests be clothed with righteousness, and let thy saints shout for joy." Psalm 
exxxii. 8, 9. 



196 VIEW OF THE CHRISTIAN MINISTRY I 

indifference, worldliness, and unbelief, may be removed ; that the 
spirit of humility and simplicity, sanctification and faith, may be 
vouchsafed unto them ; in a word — (to use the beautiful language 
of our church) 'that it may please thee to give to all thy people in- 
crease of grace, to hear meekly thy word, and to receive it with 
pure affection, and to bring forth the fruits of the Spirit.' 

Nothing will give such power to our sermons, as when they are 
the sermons of many prayers. 1 The best sermons are lost, except 
they be watered by prayer. But if, like the ancient prophet, we 
" stand upon our watch, and watch to see what he will say unto 
us," 2 we shall have a word to speak from his mouth ; commending 
it in prayer, faith, and expectation for his blessing. It is easy to 
bring to our people the product of our own study ; but the blessing 
belongs to the message delivered to them, as from the mouth of 
God. And waiting on God renews this commission from time to 
time, supplies our present need, strengthens our confidence ; and 
obtains for us that nappwa — that flowing unction of grace, which 
gives life and power to our preaching, and unites our stammering 
tongues to " speak boldly, as we ought to speak." 3 

This spirit of prayer implies the renunciation of all dependence 
upon our best preparations, ministerial gifts, or spiritual habits ; an 
acknowledgment of their insufficiency to qualify us for the discharge 
of our commission ; and a simple dependence upon our Glorious 
Head for his present influence. This is " simplicity and godly sin- 
cerity ;" not as if we were seeking, with Saul, to be " honoured be- 
fore our people," but desiring only " by manifestation of the truth 
to commend ourselves to every man's conscience in the sight of 
God." 4 Mr. Scott speaks of the great assistance in preaching, 
which he derived from this spirit — ' The degree, in which, after the 
most careful preparation for the pulpit ; , new thoughts, new argu- 
ments, animated address, often flow into my mind, while speaking 
to a congregation, even on very common subjects, makes me feel 
as if I was quite another man, than when poring over them in my 
study- There will be inaccuracies : but generally the most strik- 
ing things in my sermons are unpremeditated.' 5 This testimony 

1 ' Your work (said Mr. Shepard of New England, on his death-bed, to some young 
ministers) is great, and requires great seriousness. For my own part, I never preached a 
sermon which in the composing of it did not cost me prayers with strong cries and tears.' 

2 Hab. ii. 1. 

3 Eph. vi. 19, 20. This was granted to the first apostles in an extraordinary measure, 
in answer to waiting and prayer. Acts i. 14, with ii. 1 — 13. 

4 1 Sam. xv. 30, with 2 Cor. iv. 2. 

5 Life, pp. 393, 394. We would here suggest the importance of a special reference to 
our work in the prayer before the sermon. If extempore prayer should be deemed inex- 
pedient, yet several petitions might be collected into a short form, expressive of our entire 



PREPARATION FOR THE PULPIT. 197 

is familiar with the experience of many of our brethren, who in 
this frame, have often thus found luminous and affecting views 
of truth almost instantaneously presented to their minds. This 
however, being realized only in the use of the appointed means, 
does not countenance a relaxed system of preparation ; while it en- 
courages the exercise of faith for present assistance, gives additional 
liveliness to our ministry, and brings down from heaven the warm- 
est matter of our sermons at the time of their delivery. 

The highest style of a preacher therefore is — that he gives him- 
self to prayer. 1 On this account some inferior preachers are more 
honoured than others of their more talented brethren. 2 For ser- 
mons obtained chiefly by meditation and prayer, " are weighty and 
powerful ;" while those of a far higher intellectual character, by the 
neglect of prayer, are unblest. It is therefore upon good grounds, 
that the most eminent servants of God have given the pre-emi- 
nence to this part of pulpit preparation. 3 

dependence upon the Spirit of God for the expected blessing upon our work. This dis- 
tinct and solemn honouring of the Spirit would command the Divine influence upon our 
service ; while the sympathy excited throughout the Christian part of our congregation 
would give a large encouragement and warrant to faith. See Matt, xviii. 19 ; and Scott's 
Life, pp. 392, 393. 

1 See Acts vi. 4. 

2 c Vera ecclesise aedificatione administrandis nulla eruditio, eloquentia, et diligentia 
(quse interim tamen Divinissimse hujus provincial omnibus modis necessaria sunt admini- 
cula et instrumenta) sufficit : sed nauclero hie et praeside opus est Spiritu Sancto, qui 
intellectum illuminet, cor et linguae plectrum gubernet, atque ignitum reddat, et animum 
viresque addat.' Zepperi Ars Concion. Pref. 4, also Lib. ii. c. i. 16 — 18. 

3 It is stated of Mr. Bruce (one of "the excellent of the earth," in the troublous times 
of Scotland) that, though he was known to take much pains in searching the mine of 
God in Scripture, and though he durst not neglect the diligent preparation of suitable 
matter for the edification of his people, yet his main business was in the elevation of his 
own heart into a holy and reverential frame, and in pouring it out before God ' in wrest- 
ling with him, not so much for assistance to the messenger as the message.' The effect 
fully proved, that in his earnest endeavour to " present every man perfect in Christ Jesus, 
he laboured thereunto, striving according to his working, which worked in him mightily." 
Col. i. 28, 29. See an interesting account of Mr. Bruce, given in Fleming's Fulfilment 
of Scripture. 

Mr. Spencer, of Liverpool, (a young Minister of extraordinary promise, prematurely, 
as we are led to think, though doubtless in mercy to himself, snatched away from the 
church) is stated invariably to have passed from secret communion with God to what he 
describes as ' that awful place ' — a pulpit. Preface to a volume of posthumous sermons 
published by the Religious Tract Society. The uncommon interest and effect, which 
appeared to rest upon his Ministrations, were doubtless drawn more directly from his 
heavenly habit of mind, than from those powers of pulpit eloquence, which commanded 
universal admiration. For — as Bishop Jebb remarks — ' let it not be deemed enthuasiasm 
to say, that fervent prayer will make a more impressive preacher than all the rules of 
rhetoric; and that he who " speaks what he doth know," and testifies what he doth feel, 
as in the presence of his gracious God, will win more souls to heaven, than if he wielded 
at will all the eloquence of men and angels.' 

Once more to revert tc the practice of one, stamped by Mr. Southey with the name of 
1 saintly Fletcher.' Mr. Gilpin informs us, that ' his preaching was perpetually preceded, 
accompanied, and succeeded by prayer. Before he entered upon the performance of this 
duty, he requested of the Great "Master of assemblies" a subject adapted to the condi- 
tions of his people, earnestly soliciting for himself wisdom, utterance, and power ; for 
them a serious frame, an unprejudiced mind, and a retentive heart. This necessary prep- 
aration for the profitable performance of his Ministerial duties was of longer or shorter 



198 VIEW OF THE CHRISTIAN MINISTRY: 

Massillon — after remarking the want of prayer, as the cause of 
the ineffectiveness even of conscientious Pastors — adds, ' The Min- 
ister, who does not habituate himself to devout prayer, will 
speak only to the ears of his people ; because the Spirit of God, who 
alone knows how to speak to the heart, and who, through the neg- 
lect of prayer, not having taken up his abode within him, will not 
speak by his mouth.' 1 Philip Henry thus wrote upon a studying 
day — ' I forgot explicitly and expressly, when I began, to crave 
help from God ; and the chariot wheels drove accordingly. Lord, 
forgive my omissions, and keep me in the way of duty.' 2 Indeed, 
as an old divine observes — '- If God drop not down his assistance, we 
write with a pen that hath no ink. If any in the world need walk 
dependency upon God more than others, the Minister is he.' 3 We 
need also much prayer in respect to the delivery, as well as in the 
composition of our sermons — especial consideration of the heart, 
before we go into the congregation. £ For,' — as Mr. Baxter ob- 
serves — l if it be then cold, how is it to warm the hearts of the 
hearers ? Go therefore' (he recommends) ' especially to God for 
life.^ 

Nor must we forget the work of subsequent as well as prepara- 
tory prayer — like our Master, who, when he had taught the mul- 
titude, and sent them away, " departed into a mountain to pray." 5 
Our work is not over, when our people are dismissed from the house 
of God. While in the pulpit, there was one as active as ourselves, 
and much more powerful, incessantly employed in turning aside 
our every word from its destined object. Nor will he be less diligent 
in seeking to undo what had been done in spite of his efforts, and 
what will easily be undone by his persevering subtlety, except we 
are diligently counterworking in watchfulness and prayer. Dr. 
Owen reminds us — l to preach the word, and not to follow it with 
prayer constantly and frequently, is to believe its use, neglect its end, 
and cast away all the seed of the gospel at random.' 

We want to be as deeply concerned after the conclusion, as at 

duration, according to his peculiar state at the time ; and frequently he could form an ac- 
curate judgment of the effect that would be produced in public by the languor or en- 
largement he had experienced in private. The spirit of prayer accompanied him from 
the closet to the pulpit ; and while he was outwardly employed in pressing the truth 
upon his hearers, he was inwardly engaged in pleading that last great promise of his un- 
changeable Lord — "I am with you always, even unto the end of the world." ' Gilpin's 
Notes on Fletcher's Portrait of St. Paul, p. 52. 

i Charges, pp. 207—209. 2 Life, pp. 60, 61. 

3 Gurnal. ' There must be the labour of study before Ministers preach ' (as he else- 
where observes) £ the labour of zeal and love in preaching — the labour of suffering after 
preaching — and always the labour of prayer, to crown the whole with success.' Mr. Walker 
enumerates among his many hindrances — ' not enough committing my work to God by 
prayer : this is a capital fault. ' Life, p. 454. 

4 Reformed Pastor. " 5 Mark vi. 34 — 46. 



PREPARATION FOR THE PULPIT. 199 

the commencement, of our work. Have not some convictions been 
probably awakened or strengthened by the stroke of the hammer that 
had just been uplifted ? May not some cases of transient impression 
be charged upon our secret neglect of labour to drive in the nail 
further, when it had once entered ? May not some soul have now 
received its first impress of Divine grace ? These cases need all 
the power and unction of our prayer combined with Ministerial 
counsel. On all accounts, therefore, l a systematic delivery of the 
doctrines of the Gospel is essentially requisite to the formation and 
gradual development of Christian principles ; but it must be accom- 
panied by many an earnest prayer for the effusion of some portion 
of that Divine grace, which, in primitive times, added to the church 
in one day three thousand souls.' 1 This exercise of prayer, though 
subsequent to the delivery of the word, yet is truly a part of piilpit 
preparation ; as keeping the mind in the spirit of prayer, and 
ready for action upon the next preparatory occasion — Besides, the 
connection of the prospect with the retrospect is so natural, that 
every supplication for a blessing upon the past would be accom- 
panied with earnest desires, and assured expectations of a continued 
and necessary supply. ' Be much in prayer to God,' (was the direc- 
tion of an excellent Minister) ; l thereby you shall find more suc- 
cour and success in your ministry, than by all your study.' 2 

We conclude the subject of Pulpit Preparation with a few re- 
marks upon the combined effect of the several detailed parts, and 
upon the precise measure of warranted assistance. 

Mather thus details the practice of Mr. Mitchel, an American di- 
vine — l In the writing of his discourses for the pulpit, he did (as 
they say, Aristotle did, when he wrote one of his famous books)- 
' dip his pen into his very soul? When he was going to com- 
pose a sermon, he began with prayer : thinking ' Bene orasse 
est bene studuisse? He then read over the text in the original, 
and weighed the language of the Holy Ghost. If any difficulty oc- 
curred in the interpretation, he was wary, how he ran against the 
stream of the most solid interpreters, whom he still consulted. He 
w T as then desirous to draw forth his doctrines, and perhaps other 
heads of his discourse, at the beginning of the week, that so his 
occasional thoughts might be useful thereunto. And he would or- 
dinarily improve his own meditations to shape his discourse, before 
he would consult any other authors who treated on the subject, 
that so their notions might serve only to adorn and correct his 

1 Bishop of Winchester, pp. 284, 285. 2 Mather's New England, hi. 138. 



200 VIEW OF THE CHRISTIAN MINISTRY I 

own. Lastly, having finished his composure, he concluded with a 
thanksgiving to the Lord his helper.' 1 

This example aptly illustrates our view of the completeness of 
pulpit preparation — including careful study, close meditation, and 
fervent prayer, that we may set aside all crude and indigested 
matter, and bring forth from our treasure-house solid and edifying 
food. However we may expect extraordinary assistance in emer- 
gencies, yet in the ordinary course, to produce what we have nei- 
ther weighed in our minds, nor compared with the word of truth — 
is to " offer offerings unto the Lord of that which doth cost us no- 
thing ;" — nay more — it is to " offer the blind, the lame, the sick," 
and even "a corrupt thing for sacrifice." 2 Yet with the most 
accurate study of Divine truth, except we realize its holy impres- 
sion, are delivered into its mould, and speak from heart to heart, 
we shall lose our own interest in our labour — the edification of our 
own souls. How delightful is our public work, when we taste a 
heavenly sweetness in our message ! In the power of this enjoy- 
ment (alas ! too seldom fully realized) we might almost take up 
Elihu's words — " I am full of matter ; the spirit within me con- 
straineth me ; behold my belly is as new wine which hath no vent ; 
it is ready to burst like new bottles. I will speak, that I may be 
refreshed?* This is something far above study, and artificial 
means of excitement or improvement. It is the exercise of faith, 
the fruit of earnest persevering prayer, and accompanied with 
mighty energy upon our Ministry — enabling us " so to speak, that 
many believe." 4 Such sermons 'have the blood of our Saviour 
sprinkled on them, and his good Spirit breathing in them.' 5 

Pulpit preparation is therefore every way the great ordinance 
•both for ourselves and for our people. It embraces our glorious 
Master as the grand centre of our subjects. It spiritualizes our 
soul in prayerful as well as intellectual meditation. It concen- 
trates the mind to definite points, and to fixed apprehensions of 
these points, instead of wandering vaguely and unprofitably upon 
the field of infinite space. This brings solid knowledge with warm 
feelings — statements condensed, yet simple and enlarged — full of 
light as well as matter — of power as well as interest. We cannot 
but see, therefore, the necessity ' that Ministers should attend to 
the direction of conscience ; that they should mark the workings 
and convictions of the Holy Spirit, their exercises of mind, and the 
effects resulting from them ; that they should give their attention 

» Mather's New England, iv. 205. 2 2 Sam. xxiv. 24. Mai. i. 8, 13, 14. 

3 Job xxxii. 18—20. 4 Acts xiv. 1. 5 Mather's Student and Pastor, p. 178. 



PREPARATION FOR THE PULPIT. 201 

to the different changes in Christian experience, utterly unknown 
to men in their natural state ; that they should maintain constant 
communion with God hy meditation and prayer, in order to obtain an 
intimate knowledge of " the mysteries of the kingdom of heaven," 
and be apt to administer to the consciences of others, that they 
may escape the severe censure, with which the Lord rebuked Nico- 
demus — "Art thou a master in Israel, and knowest not these 
things ?" n The consciences of serious Christians discover the 
value of a judicious and experimental Ministry. They feel them- 
selves more soundly comforted by one discourse, woven and wrought 
out of a feeling heart, spiritually schooled in the ways of God and 
the methods of Satan, supported and sinewed by the solid exposi- 
tions of the word of God, and enforced ' with the evidence and de- 
monstration of the Spirit,' than from cold and abstract Scriptural 
statements. A high relish of sacred truth naturally gives a great 
insight into human character ; and enables the Minister skilfully 
to set out his commission for the conviction of the judgment, the 
awakening of the conscience, and the solid instruction of the heart. 
This direct application will find a response in the consciences of the 
ungodly, and in the sympathies of sincere Christians. 

The maxim of practical religion applies in full force to our sub- 
ject. Labour in the preparation for the pulpit, as if our whole suc- 
cess depended on it. Pray, and depend wholly upon Christ ; as 
feeling, that "without him we can do nothing." In neglecting 
preparation, we tempt God to depart from his ordinary course ; in 
trusting to our preparation, we make a God of our gifts. It is more 
curious than important, to inquire into the modes of Divine assist- 
ance in the composition or delivery of our sermons ; or to endeavour 
to determine the precise boundaries between the result of our own 
thought, and the efflux from a higher source. But it will be safe 
to ascribe all the honour of the success to the Heavenly agent, and 
to attribute to ourselves all the infirmities attendant upon the work. 
We are warranted to expect assistance to the utmost extent of our 
necessity ; ancl we must lay our whole stress upon it as the only 
source of effective meditation, composition, or delivery. But such 
a dependence as supersedes the necessity of preparation, is unscrip- 
tural and delusive. Not that we must expect aid in the way of 
mechanical sufficiency, as purchased by a certain quantum or rou- 
tine of preparation. After we have preached with power and ac- 
ceptance for successive years, we are as dependent as at the first for 
present help. The supply is only continued in the renewed acting 

i Vitr. Method. Hoinilet. cap. 10. 
26 



202 VIEW OF THE CHRISTIAN MINISTRY: 

of faith, replenishing our souls from the overflowing fountain of 
life. 

Mr. Cecil however gives the sum of all that need be said upon 
this subject. — ' I have been cured ' (he remarks) ' of expecting the 
Holy Spirit's influence without due preparation on our part, by ob 
serving how men preach, who take up that error. We must com- 
bine Luther with St. Paul. — ' Bene orasse est bene studuisse' — 
must be united with St. Paul's — l Meditate upon these things ; 
give thyself wholly to them, that thy profiting may appear 
unto all.'' One errs who says — • I will preach a reputable ser- 
mon ;' and another errs who says — ' I will leave all to the as- 
sistance of the Holy Spirit,' while he has neglected a diligent prep- 
aration.' 1 



CHAPTER III. 



THE SCRIPTURAL MODE OF PREACHING THE LAW. 

The mark of a minister " approved unto God, a workman that 
needeth not to be ashamed," is, that he " rightly divides the word 
of truth." This implies a full and direct application of the Gospel 
to the mass of his unconverted hearers, combined with a body of 
spiritual instruction to the several classes of Christians. His system 
will be marked by Scriptural symmetry and comprehensiveness. It 
will embrace the whole revelation of God, in its doctrinal instruc- 
tions, experimental privileges, and practical results. This revela- 
tion is divided into two parts — the Law and the Gospel — essentially 
distinct from each other ; though so intimately connected, that an 
accurate knowledge of neither can be obtained without the other. 
The preaching of the Law is therefore a main part of our subject. 
We shall consider it separately; and in its connexion with the 
Gospel. 2 

1 Cecil's Remains. Most of us will subscribe to the following humbling confessions — 
'In the preparation of our sermons, alas ! how cold, how formal have we often been ! 
Prayer has been the last thing we have thought of, instead of the first. We have made 
dissertations, not sermons ; we have consulted commentators, not our Bibles ; we have 
been led by science, and not by the heart : and therefore our discoveries have been so 
tame, so lifeless, so uninteresting to the mass of our hearers, so little savouring of Christ, 
so little like the inspired example of St. Paul.' Bishop of Calcutta's Essay to Baxter's 
Reformed Pastor, p. xiii. 

2 See Mr. Simeon's Sermons on Gal. hi. 19, in his Horse Horniletic®, for a most lumi- 
nous exhibition of the Scriptural preaching of the law. Comp. Daven. on Col. i. 28. on 
the duty and importance of preaching the law. 



SCRIPTURAL MODE OF PREACHING THE LAW. 203 



THE PREACHING OF THE LAW— ITS CHARACTER— USES— AND 
OBLIGATIONS. 

There can be no question, that the preaching of the law in its 
true charater and connection forms a constituent part of the Minis- 
try of the Gospel. Some indeed, most inaccurately identify the 
preaching of the law with legal preaching. Others preach the law 
independently of the Gospel. Others again narrow its exceeding 
breadth, by bringing character and conduct to the criterion of some 
lower rules and inferior standard — such as expediency, the opinion 
of the world, prudence, and consequences. But, as there is a legal 
mode of preaching the Gospel, so there is an evangelical mode of 
preaching the Law. Luther's indignation was roused by proposi- 
tions brought to him, against the preaching of the law, because it 
could not justify. 'Such seducers' (said he) 'do come already 
among our people, while we yet live ; what will be done when we 
are gone ? Never' (observes he) ' was a more bold and harsh ser- 
mon preached in the world, than that which St. Paul preached, 
wherein he quite abolisheth and taketh away Moses, together with 
his law, as insufficient for a sinner's salvation. Nevertheless, we 
must drive on with the ten commandments in due time and place. 
When we are not in hand with justification, we ought greatly and 
highly to esteem the law. We must extol and applaud it in the 
highest degree, and (with St. Paul) we must count it good, true, 
spiritual, and Divine, as in truth it is.' 1 

The Apostle combines his view of the character and obligations 
of the law with his most expanded views of evangelical truth. He 
defines its character to be " holy, just, and good." 2 He informs us 
that its lawful use is " good" 3 for us. The exposition of this char- 
acter, and the enforcement of this use, must therefore be involved 
in the terms of the Ministerial commission. 

The character of the law of God^ as the transcript of the mind 
and image of God, is " holy" as presenting to man the love of God, 
and at the same time exhibiting that most glorious proof of God's 
love to man, which is the essence of his holiness ; — "just" as being 
conformable to, and deduced from, the first, most simple and clear 
principles of justice between God and his creature ; — "good" such 
a law as conscience tells us is suitable to the character of God, 
is most useful for the accomplishment of the Divine purpose, of 
uniting man to God by a happy discipline of obedience ; and the 

1 Luther's Table Talk, ch. xii. 2 R om . v ii. 12. 3 \ Tim. i. 8. 



204 VIEW OF THE CHRISTIAN MINISTRY I 

constant obedience to which will bring him to that consummation 
of bliss, which is ordained as the end and recompense of his work." 1 
Thus in its Author — in its matter — and in its end, it demands our 
highest regard. 

The uses of the law are various and important. The world are 
indebted to it for many wholesome results. It discovers to therr 
the holy nature and character of God ; it informs them of their duty, 
and binds them to the performance of it. But for the bridling re- 
straint of the law, the world would become " a field of blood." It 
condemns also those who cast off its yoke. 2 Even the heathen are 
brought in guilty by " the work of the law, written in their hearts." 3 
It is also the medium of conviction of sin. Those indeed, who 
dispense with the law from their Ministry, acknowledge no medium 
of conviction but the cross. But did not our Lord employ the moral 
law with the young Ruler, for this express purpose ? 4 "Was it not 
also the appointed means of bringing the Apostle to the spiritual 
apprehension of his sin ? 6 Its cognizance of every thought, imagi- 
nation, desire, word, and work, and its uncompromising demand of 
absolute and uninterrupted obedience, upon pain of its everlasting 
penalty — convince the heart of its guilt, defilement, and wretched- 
ness, and leave the sinner without excuse and without help ; under 
the frown of an holy and angry God ; prepared to welcome a Saviour, 
and lost for ever without him.. Thus is the prayer — "God be 
merciful to me a sinner" — forced even from him, whose external 
deportment had been, " touching the righteousness which is in the 
law, blameless."' He now sees in himself the very character of 
sinfulness and misery to which the Gospel addresses itself; and, 
stretching out the hand of desire and faith, he receives the free gift 
of Christ. And now he feels the advantage of the law too well, to be 
willing, with the Antinomian, to cast it ofT, because it has lost its 
justifying power. 7 For its covenant form enlarges his apprehension 
of the necessity, character, and excellency of the gospel ! The en- 

i Vitr. Obs. Sacr. Lib. vi. cap. xvii. 11. 2 See 1 Tim. i. 9. 

3 Rom. ii. 14, 15. * Matt. xix. 16—21. 

5 Rom. vii. 7 — 9. Comp. his general assertion, iii. 20. Again — he informs us (v. 20.) 
that " the law entered, that the offence might abound" — not in the transgression of the 
heart (as the direct fruit of the law) but in the conviction of the conscience, awakened by a 
strong display of the spirituality of the law, and of the denunciations of its righteous curse. 
If "sin be the transgression of the law" (1 John iii. 4. Comp. iv. 15. ) a just apprehen- 
sion of the law must be the medium of conviction of sin. Nor indeed can we conceive 
of conviction without it ; since obliquity is only discovered by a reference to a given stand- 
ard. Even the cross of Christ, as a means of conviction, ultimately resojves itself into the 
law, the breach of which constituted the sin — the cause of his death". The law therefore 
is of standing and indispensable use, bringing us to Christ — not always with terror, but 
always with conviction. 

6 Phil. iii. 6. 7 Comp. Rom. viii. 3. 



SCRIPTURAL MODE OF PREACHING THE LAW. 205 

tervention of a Surety, a Redeemer, and an atonement, was the 
effect of the Divine determination to magnify the law, and make it 
honourable ;" x that God might honourably pardon, justify, and save, 
the transgressors. The precept and penalty of the law explain 
therefore the necessity for the sufferings and death of Immanuel. 
Thus " the glory of the Ministration of condemnation" commends 
the " exceeding glory of the Ministration of life and righteousness." 2 
This glass exhibits to us indirectly, what the Gospel shows us in 
direct terms — our infinite obligation to the love of Christ for what 
he has become, done, and suffered in our place. This is our con- 
straining bond to his service, whose obedience has answered all the 
demands, suffered all the penalties standing against us, and " brought 
in everlasting righteousness" as our ground of acceptance before 
God. 

As a rule of life also, the Law is of the utmost importance to the 
Christian. It comes to him c as the chief perfection of righteous- 
ness,' 3 with the authority of God, as his Creator, his Sovereign, and 
his Judge. It is doubly enforced, as the law of his Redeemer ; for 
though he is " not without law to God," yet he is especially " under 
the law to Christ." 4 This is his course of cheerful obedience in 
his Master's )^oke of love ; which is his highest earthly privilege, 
as it will be the consummation of his heavenly enjoyment. 5 

The uses of the law as a rule of life are most efficient means of 
promoting stedfastness and consistency. Being " written in the 
heart," it affords to the Christian a continual touchstone of sin- 
cerity. He has " the testimony of his conscience," 6 that he " con- 
sents to the law that it is good ;" that he " delights in it after the 
inward man ;" that he " esteems all God's commandments concern- 
ing all things to be right ;" that he counts his want of perfect 
conformity to it the sin of ever)'- moment ; that he is satisfied with 
no attainment short of being " holy, as he that hath called him is 
holy," and " perfect, as his Father which is in heaven is perfect." 7 

The rule of the law also furnishes a daily standard of self- 
examination. The servant of God laments his natural, and often 
unconscious, spring of self-exaltation ; to which, however, the law, 
as the standard of perfection, operates as a constant and timely check. 
It lays him low in the dust ; it confounds him for the sins of his 
services, as well as for his open transgressions ; that he may " count 
all but dung and dross" in comparison of Christ ; that he may be 

i Isaiah xlii. 21. 2 2 Cor. iii. 7—9. 3 Calv. on Luke x. 26. * 1 Cor. ix. 21. 

5 Comp. Matt. xi. 29, 30. with Rev. vii. 15, xxii. 3. 6 See 2 Cor. i. 12. 

t See Rom. vii. 16, 22. Psalm cxix. 128. 1 Pet. i. 15. Matt, v 48. 



206 VIEW OP THE CHRISTIAN MINISTRY'. 

simple in his dependence on His cross, and quickened to renewed 
applications for pardon, acceptance, and supplies of grace. 

The obligation of this law upon the Christian is immutable as 
the throne of God. What can annul the necessary relation of a 
creature to his Creator? The additional bond of redemption 
strengthens — not annihilates, the original obligation. Do we cease 
to be creatures by becoming new creatures? And are we not 
therefore still bound to personal obedience by the sovereign author- 
ity of God ? Or does the obligation of the law lose its force by being 
conveyed to us through the hands of Christ — himself Lord of all, 
and standing to us in the most endearing and authoritative rela- 
tion? Why, we may ask, do men wish to be rid of this rule? But 
for some latent enemy to the holiness of the Divine character, the 
thought of escaping from the directive force of the law would be in- 
tolerable. So far from " gendering unto bondage," it is " the perfect 
freedom" of evangelical service ; so that it is hard to say, whether 
we are more indebted for deliverance from the law as a covenant, 
or for subjection to the law as a rule. The proof of our love to the 
Saviour is the " keeping of his commandments j" 1 which are none 
others than the precepts of the moral law, bound upon the Christian's 
heart with chains of the most powerful and attractive obligation. 
The first desire of the awakened sinner is — " Lord, what wilt thou 
have me to do?" 2 His constant prayer is — "that his love may 
abound yet more and more, in knowledge and in all judgment ;" 
that he may " not be unwise, but understand what the will of the 
Lord is." 3 It cannot therefore, be legal bondage, or indeed other- 
wise than evangelical privilege, thus to receive the law from the Sa- 
viour's hands, stripped of its condemning power, and regulating our 
affections, temper, and conversation to his glory. 

Some of our people, however, are so excited and enlivened by the 
promises of the Gospel, that the inculcation of the Law is depress- 
ing to them. But, in cases of sincerity, this arises from a narrow 
misconception of the design and uses of the Law : while looseness 
of conduct in many other cases too plainly proves their unconscious 
need of its wholesome restraints and directions. Some also of our 
brethren seem afraid of enforcing the obligations of the law, lest 
they should be thought to be teachers of Moses rather than of 
Christ. But our Lord had no hesitation in establishing the obliga- 
tions of the old dispensation, 4 or in leading his disciples to confess 
them as their bounden duty. 5 Following, therefore, his example, 

i John xiv. 15. 2 Acts ix. 6. 3 pm. i. 9. Eph. v. 17. 

4 See Matt. v. 17. and Calvin in loco. 5 Luke xvii. 10. 



SCRIPTURAL MODE OF PREACHING THE LAW. 207 

we might much more easily bear the imputation of legality for en- 
forcing the sanctions of the law, than the reproaches of our con- 
science for passing them by. 

The leaven of Antinomianism is indeed most congenial with the 
corruption of the heart ; and its deadly influence is but too appa- 
rent in the inconsistent lives of its professors. To substitute the 
law of love for the rule of the decalogue, is to put the main-spring 
of the watcli in the place of the regulator ; and to exchange a sta- 
ble directory of conduct for a principle subject to incessant varia- 
tions, and readily counterfeited by the delusions of a self-deceiving 
heart. The disciples of this school rarely, if ever, attain to sted- 
fastness of profession ; while in the too frequent defect of Chris- 
tian sincerity, immortal souls perish as the melancholy victims of 
delusion. 

Glancing for a moment at the relative aspects and uses of the 
law, we remark — As a covenant, it excites " the spirit of bondage 
unto fear ;" humbling, alarming, convincing, and leading to de- 
spondency. As a rule of life, under Divine conduct, it exercises in 
the Christian " the spirit of adoption" — his habitual desire, and 
delight in conformity to it, witnessing his interest in the family 
of God. As a covenant, the law brings men to Christ for de- 
liverance from its tyranny. Christ returns them to the law as 
their rule : that, while they are delivered from its dominion, (" that 
being dead wherein they were held,") they " might serve in newness 
of spirit, and not in the oldness of the letter." 1 And thus they 
show their gratitude to him for his perfect obedience to it as a 
covenant in their stead, by their uniform obedience to it as a rule 
in his service. 

We cannot indeed have too much of the Gospel ; but we may 
have too little of the Law. And a defect in the Evangelical preach- 
ing of the Law is as clear a cause of inefficient ministration, as a 
legal preaching of the Gospel. In such a Ministry there must be a 
want of spiritual conviction of sin generally — of spiritual sins most 
particularly — and — flowing directly from hence — a low standard 
of spiritual obedience. Indeed, all the prevalent errors in the Church 
may be traced to this source. We should never have heard of 
Methodist perfection — Mystic dependence upon the inward light — 
Antinomian delusion — inconsistent profession of orthodoxy — Phari- 
saical self-righteousness — or Pelagian and Socinian rectitude of na- 
ture — if the spiritual standard of the law had been clearly displayed, 
and its convincing power truly felt. In the want of this conviction, 

1 Rom. vii. 6. 



208 VIEW OF THE CHRISTIAN MINISTRY I 

the fullest perception of Evangelical views must fail in experimental 
and practical effect. 

But there are Antinomian errors on the opposite side. If Anti- 
nomianism be the relaxation of obedience from the perfect standard 
of the law of God, is not mere moral preaching a refined spe- 
cies of this unhallowed leaven ? Equally with the professed An- 
tinomian, the standard of the law of God is exchanged for some 
indefinite and ever-varying standard of inclination or caprice. The 
notions of mercy and salvation, as in the other case, are here used 
as the palliation of sin. All hope, and no fear — is the character 
of this preaching. How frightful to think of deluded souls sliding 
into eternity in this golden dream ! And of what vast importance 
is it for the resistance of error, and for an effective exhibition of Di- 
vine truth — that our Ministry should be distinguished by a full dis- 
play of the spiritual character, and unalterable obligations, of the 
law of God ! 



II.— THE CONNEXION OF THE LAW WITH THE GOSPEL. 

Mr. Newton admirably remarks upon the importance of this 
subject — ' Clearly to understand the distinction, connexion, and har- 
mony between the Law and the Gospel, and their mutual subservi- 
ency to illustrate and establish each other, is a singular privilege, 
and a happy means of preserving the soul from being entangled by 
errors on the right hand or the left I' 1 Some in the Apostle's time 
" desired to be teachers of the law ; understanding neither what 
they said, nor whereof they affirmed." 2 This seems to imply the 
importance, in a Christian teacher, of a clear understanding of 
the law in all its connexions. And indeed the momentous matter, 
of a sinner's acceptance with God cannot be accurately stated with- 
out a distinct view of the subject. The Judaizing teachers of the 
Galatian Church, from misconception of this point, had " darkened 
the counsel" of God " by words without knowledge ;" " bewitched" 
their " foolish" hearers from the simplicity of the Gospel ; and — in- 
stead of establishing them " in the liberty, wherewith Christ had 
made them free," had well nigh " entangled them again with the 
yoke of bondage." 3 

I. The subject embraces an explicit statement of the difference 
between the law and the Gospel. It was an axiom in the old 
schools of divinity — l Q,ui scit bene distinguere inter Legem et 

i Newton's Works, i. 322. 2 i Tim. i. 7. 3 Gal. iii. 1. v. 1. 



SCRIPTURAL MODE OF PREACHING THE LAW. 209 

Evangelium, Deo gratias agat, et sciat se esse Theologum.' 1 There 
is much difference in the original revelation. The law, partially 
at least , (as in the case of the heathens,) is discoverable by the 
light of nature ; 2 whereas the Gospel is " the hidden mystery of 
God," which could only be known by the light of revelation. 3 We 
find, therefore, man in his natural state partially acquainted with 
the law ; but wholly unacquainted with the Gospel. There is also 
a difference in their respective regards to man. The law contem- 
plates man as the creature of God, as he was at the period of its 
first promulgation — " standing perfect and complete in all the will 
of God." The gospel contemplates man as he is — a sinner, equally 
unable to obey, or to offer compensation for disobedience ; guilty, 
condemned, helpless, lost. They differ also in the power of their 
sanction. They both inform us what we ought to be and do. 
But the Gospel alone provides the necessary resources, in union 
with the Son of God, and participation of a heavenly life derived 
from him. Command is the characteristic of the law ; as prom- 
ise and encouragement is of the Gospel. In the one case, obe- 
dience is required on the penalty of death ; in the other case il 
is encouraged by the promise of life. A promise is indeed at- 
tached to the obedience of the law, 4 but placed beyond our reach, 
upon terms far more difficult than those of Adam's covenant ; inas- 
much as he was endued with sufficient strength for perfect obedi- 
ence, while we are entirely helpless for the lowest spiritual require- 
ments. The Gospel on the other hand gives the promise freely, in 
order to obedience, as the principle and motive of it. 

In its condemning power also, the law is widely different from 
the Gospel. As a valuable writer tersely observes — ' the law con- 
demns, and cannot justify, a sinner ; the Gospel justifies, and can- 
not condemn, the sinner that believes in Jesus. In the law, God 
appears in terrible threatenings of eternal death ; in the Gospel, he 
manifests himself in gracious promises of life eternal. In the for- 
mer he curses, as on Mount Ebal ; in the latter he blesses, as on 
Mount Gerizim. In the one, he speaks in thunder, and with terri- 
ble majesty ; in the other, with soft whispers, or " a still small voice." 
By the trumpet of the law he proclaims war with sinners ; by the 
jubilee-trumpet of the Gospel he publishes peace — " peace on earth, 
and good-will toward men." The law is a sound of terror to con- 

1 Some valuable remarks on this subject, together with Melanctbon's sentiments (of 
whom Luther testified — ' he teacheth exceeding well and plainly of the right difference, 
use, and profit of the Law and the Gospel') will be found in Scott's Continuation of 
Milner, Vol. IL, pp. 230—237. 

2 See Rom. ii. 14, 15. . s Ibid. xvi. 25. * Gal. iii. 12. 

27 



210 VIEW OF THE CHRISTIAN MINISTRY : 

vinced sinners ; the Gospel is a joyful sound, " good tidings of great 
joy." The former represents God as a God of wrath and ven- 
geance ; the latter as a God of love, grace and mercy. The one 
presents him to sinners as " a consuming fire f the other exhibits 
the precious blood of the Lamb, which quenches the fire of his 
righteous indignation. That presents to the view of the sinner a 
throne of judgment ; this "a throne of grace." Every sentence of 
condemnation in Scripture belongs to the law ; every sentence of 
justification forms a part of the Gospel. The law condemns a 
sinner for his first offence ; but the Gospel offers him the forgive- 
ness of all his offences.' 1 Thus in every point of difference, " that 
which was made glorious had no glory in this respect, by reason of 
the glory that excelleth." 

II. The harmony of the law with the Gospel is also a most 
important subject of our Ministration. Though distinct, they are 
not opposite. As coming from the same source, they must ulti- 
mately meet in the same plan, and subserve the same end. Like 
the seemingly opposite perfections of their glorious Author, they 
harmonize in mutual subserviency in the Christian system. The 
provisions of the Gospel are fully commensurate with the demands 
of the law. Its righteousness fulfils the law as a covenant ; its 
grace obeys it as a rule. Both have a commanding and con- 
demning power. Both combine to " bring the sinner to Christ" — 
" the law indirectly — as a school-master," showing his need of 
him : the Gospel directly ', exhibiting him in all points suitable to 
his need. In this centre of everlasting love, the " mercy" of the 
Gospel " and the truth" of the law "meet together." The "right- 
eousness" of the law and the " peace" of the Gospel here " embrace 
each other." 2 Both unite to endear the ways of God to us — the 
law, as the instrument of conviction, teaching us to prize the grace 
of the Gospel ; the Gospel, as the principle of holiness, exciting us 
" to delight in the law of God after the inward man." 

The directive power of the law is in equal consonance with the 
spirit and end of the Gospel. The grace of the Gospel regulates 
our heart and life by the rule of the law. " Love," which is " the 
fulfilling of the law," is also the great end of the Gospel. The 

1 Colquhoun on the Law and Gospel, pp. 166, 167. Thus also Patrick Hamilton, the 
Scotch reformer, writes — ' The law showeth us our sin — the gospel showeth us a reme- 
dy for it. The law showeth us our condemnation — the gospel showeth us our redemp- 
tion. The law is the word of ire — the gospel is the word of grace. The law is the 
word of despair — the gospel is the word of comfort. The law is the word of disquie- 
tude — the gospel is the word of peace.' Patrick's Places — with a short preface by the 
martyr John Frith. See also Bradford's view of this subject. Fathers of English 
Church, vi. 389, 390. 

2 Psalm lxxxv. 10. See Calvin on Matthew v. 17. 



SCRIPTURAL MODE OF PREACHING THE LAW. 211 

Gospel dwells, only " where the law of God is written in the heart." 
Thus, as they are both parts of the same revelation, they unite in 
the same heart ; and, though the offices of each are materially dis- 
tinct, neither will be found separate from the other. As both are 
transcripts of the Divine mind and image, both must be hated or 
loved together. The hatred is the radical principle of the carnal 
mind ; the love is the mind of Christ, and the commencement of 
the service of heaven. 

III. The law as a preparation for the Gospel, is also a part of 
our Ministry. The preaching of John — partaking mainly of the 
character of the law — was ordained to prepare the way for Christ. 
The Epistle to the Romans — the most systematic scheme of Min- 
isterial instruction — clearly sets forth this order of " dividing the 
word of truth." 1 The Apostle speaks of us, " before faith came, as 
being under the law" — not left in imprisonment — but " shut up 
unto the faith which should afterwards be revealed" Thus 
" the law is our schoolmaster, to bring us unto Christ, that we 
might be justified by faith ;" which Luther explains to mean — 
' that the law must be laid upon those that are to be justified, that 
they may be shut up in the prison thereof, until the righteousness 
of faith come — that — when they are cast down and humbled by 
the law, they should fly to Christ. The Lord humbles them, not 
to their destruction, but to their salvation. For God woundeth, 
that he may heal again. He killeth, that he may quicken again.' 2 

This appears to have been the uniform opinion of the church. 
Augustine remarks — { The conscience is not to be healed, if it be 
not wounded. Thou preachest and pressest the law, commina- 
tions, the judgment to come, with much earnestness and importu- 
nity. He which hears, if he be not terrified, if he be not troubled, 
is not to be comforted.' 3 The Reformers were evidently of this 
judgment. Tindal writes thus — ' It becometh the preacher of 
Christ's glad tidings, first, through the opening of the law, to 
prove all things sin, that proceed not of the Spirit, and of faith in 
Christ ; and thereby to bring them unto the knowledge of himself, 

1 See the Gentile convicted by the law (i. 18 — 32 ; ii. 14, 15) ; then the Jew (ii.) ; then 
the whole world collectively, (iii. 9 — 19.) The desperate condition of the world by 
the law being proved. (20) the Gospel is now introduced in all its fulness and glory. (21 
— 31 ; iv. v. &c.) The instances adduced however forbid us ever to preach the law un- 
connected with the Gospel. Even John's ministry (Matt. iii. 1 — 11 ; John i. 29 ; iii. 25 — 
36 ; Luke i. 76, 77) — much more that of his Master — (Mark i. 15) linked the revelation 
of the Gospel with the more severe exhortations of the law. The sermon on the Mount 
combines the most searching exposition of the spirituality of the law with many encourag- 
ing declarations of the Gospel. The early chapters of the Epistle to the Romans were 
the introduction only to that full exhibition of the Gospel Ministration, which is subse- 
quently developed in that most important portion of Scripture. 

2 Gal. iv. 23, 24. and Luther in loco. 3 Comment, in Psalm lix. 



212 VIEW OF THE CHRISTIAN MINISTRY : 

and of his misery and wretchedness, that he might derive help.' 
Again — ' Expound the law truly' — he writes to John Frith — ' to 
condemn all flesh, and prove all men sinners, and all deeds under 
the law, before mercy have taken away the condemnation thereof, 
to be sin, and damnable ; and then, as a faithful Minister, set 
abroad the mercy of our Lord Jesus, and let the wounded con- 
sciences drink of the water of life. And thus shall your preach- 
ing be with power, and not as the hypocrites. And the Spirit 
of God shall work with you ; and all consciences shall bear rec- 
ord unto you that it is so. 11 Luther has been already referred to. 
Calvin observes — ' that the law is nothing else but a preparation 
unto the Gospel. 1 And elsewhere — ' The faithful cannot profit in 
the Gospel, until they shall be first humbled ; which cannot be, 
until they come to the knowledge of their sins. It is the proper 
function of the law, to call the consciences into God's judgment, 
and to wound them ivith fear. 12 Beza remarks briefly, but to the 
point — ' Men are ever to be prepared for the Gospel, by the preach- 
ing of the law. 73 Archbishop Usher, in reply to the question be- 
fore us — i What order is there (in the Ministry) used in the deliv- 
ery of the word, for the begetting of faith V answers — l First, the 
covenant of the law is urged, to make sin, and the punishment 
thereof, known ; whereupon the sting of conscience pricketh the 
heart with a sense of God's wrath, and maketh a man utterly to 
despair of any ability in himself to obtain everlasting life. After 
this preparation the promises of God are propounded ; where- 
upon the sinner, conceiving a hope of pardon, sueth to God for 
mercy.' 4 The ablest of the Puritan divines took this view of the 
subject. Mr. Perkins (one of the most systematic of them) speaks 
of the influence of the work of the law, as making way for the 
Gospel. ' And then, 1 (says he) c succeeds seasonably and comfort- 
ably, the work of the Gospel.' 5 Mr. Bolton (one of the most elo- 
quent and experienced Ministers of his day) observes — ' Let the 
power of the law first break and bruise, which is a necessary pre- 
parative for the plantation of grace : and then pour in (and spare 
not) the most precious oil of the sweetest Evangelical comfort. 
But many, very many, mar all with missing this method ; ei- 
ther from want of sanctification in themselves, or skill to manage 
their Master's business.'' Mr. Rogers of Dedham, (a most experi- 

1 Prologue to the Epistle to the Romans, and Fox's Book of Martyrs. 1533. 

2 Calvin on John x. 8. xvi. 10. 3 B eza on <J Cor. iii. 11. 
* Usher's Body of Divinity, p. 399. 

5 Perkins on the Nature and Practice of Repentance, chap. iii. on Rom. viii. 15. 

6 Bolton's Discourse on True Happiness, p. 176. 



SCRIPTURAL MODE OF PREACHING THE LAW. 213 

mental Divine) speaks strongly on this view — ' Let none speak 
against the preaching of the law ; for it is the wholesome way, 
that God himself and his servants in all ages have taken. 
The Law first humbles; then the Gospel comforts. None can 
prove that faith was wrought in an instant at first, without any 
preparation going before.'' 1 Greenham, (of the same school, 
highly esteemed in his day) briefly writes — 'When the word is ad- 
ministered in any power and sincerity, there doubtless the preach- 
ing of the law strikes in, and the preaching of the Gospel bring- 
eth us unto Christ.' 2 Another writer of consideration observes — 
6 Such is the nature of man, that before he can receive a true 
justifying faith, he must as it were, be broken in pieces by the 
laiv. 3 Gurnal expresses this view with his characteristic familiar- 
ity of illustration — ' The sharp point of the law must prick the 
conscience, before the creature by the promises of the Gospel be 
drawn to Christ. The field is not fit for the seed to be cast into it, 
till the plough hath broken i.t up ; nor is the soul prepared to re- 
ceive the mercy of the Gospel, till broken with the terrors of 
the law.' 4 We conclude this series of quotations with the full 
and decided testimony of Dr. Owen, not more remarkable for 
his powerful defence of Christian doctrine, than for his deep in- 
sight into every part of experimental godliness — 'Let no man 
think' (says he) ' to understand the Gospel, who knoweth nothing 
of the Law. God's constitution and the nature of things them- 
selves have given the law the precedency with respect to sinners ; 
" for by the law is the knowledge of sin." And Gospel faith is the 
soul's acting according to the mind of God, for deliverance from 
that state and condition, which it is cast under by the law. And 
all those descriptions of faith, which abound in the writings of 
learned men, which do not at least include in them a virtual re- 
spect unto this state and condition, or the work of the law on the 
consciences of sinners, are all of them vain speculations. There 
is nothing in this whole doctrine that I will more firmly adhere 
unto, than the necessity of the conviction mentioned, previous 
unto true believing ; without which not one line of it can be un- 
derstood aright ; and men do but beat the air in their contention 
about it.' 5 

These preparative operations of the law do not act in all cases 
with the same intensity. Yet some impression of guilt, as in the 
case of our fallen parents, 6 seems necessary to excite the desire, and 

1 Roger's Doctrine of Faith, pp. 99, 66. 2 Greenham's Works, p. 139. 

3 Yates's Model of Divinity, Book ii. chap. 26. 4 Gurnal on Ephesians vi. 19. 

5 Owen on Justification, chap. ii. 6 Compare Genesis iii. 9 — 15. 



214 VIEW OF THE CHRISTIAN MINISTRY : 

to make way for the reception of the Gospel. We must, however, 
be careful not to load the sinner with threatenings, from an appre- 
hension of a superficial work of contrition. The genuine spirit of 
humiliation is not the separate work of the law, but of the law pre- 
paratory to, and combined with, the Gospel — the sense of sin and 
misery connected with the hope of mercy. Still less must we in- 
sist upon these preparatory exercises as meritorious, or as entrench- 
ing in any degree upon the unconditional freeness of the Gospel. 
They are needful, not as qualifications to recommend us, but as 
pre-dispositions to draw us, to Christ. We must come to him, if at 
all, upon the terms of his own gracious invitation, " without money 
and without price." 1 But the sense of misery is the preparative for 
the remedy. " The whole need not a physician, but they that are 
sick." 2 As Calvin remarks — ' Christ is promised only to those, who 
are humbled and confounded with the sense of their own sins.' 3 
The invitation is specially addressed to those "that labour and 
are heavy laden ;" and none but such will " incline their ear and 
come." 

Mr. Newton observes, in the case of Mr. Grimshaw, i that a Min- 
ister walking with God in a conscientious improvement of the light 
received, deeply convinced under the law, and but imperfectly ac- 
quainted with the Gospel, is peculiarly qualified to preach with ef- 
fect to ignorant and wicked people, whose habits of sin have been 
strengthened by a long disregard of the Holy Law of God, and who 
have had no opportunity of hearing the Gospel. They cannot at 
first receive, or even understand, that accurate and orderly state- 
ment and discussion of Evangelical truth, which renders Ministers, 
who are more advanced in knowledge, acceptable to judicious and 
enlightened hearers. But they feel a close and faithful application 
to their consciences, and are " persuaded," by " the terror of the 
Lord" to " consider their ways," before they are capable of being 
much influenced by the consideration of his tender mercies. The 
Minister is sufficiently before them to point out the first steps in 
the way ; and as he goes gradually forward, " growing in grace, 
and in the knowledge of the Saviour," they gradually follow him. 
Thus many of our most eminent Evangelical modern preachers 
were led.' 4 

IV. We must not forget the establishment of the law by the 
Gospel. The Apostle thus anticipates a feasible objection against 
his statement of justification — " Do we then make void the law 

1 Isaiah br. 1. 2 Matt. ix. 12. 3 Calvin on Isaiah lxv. 1. 

4 Life of Grimshaw. The early history of Mr. Scott (see his ' Force of Truth/) will 
illustrate these valuable remarks. 



SCRIPTURAL MODE OF PREACHING THE LAW. 215 

through faith ? God forbid ! Yea, we establish the law." 1 The 
faith or doctrine of the Gospel "establishes the law" in its cove- 
nant form, — exhibiting a Divine Suretyship of obedience to the 
law, as the price for justification ; and in its directive form. — in- 
culcating practical obligations upon a stronger foundation, and ful- 
filling them by the power of an heavenly life, and the impulse of 
evangelical motives. Thus the offices of Christ delightfully com- 
bine. As our Surety, he delivers us from the curse of the law. As 
our King, he brings us under its rule. This Scriptural faith saves 
us from its condemnation, and enables us for its requirements. 
Take away this principle, and we are under the full penalty of the 
broken law ; nor is there any root, on which to engraft a corrupt 
tree, that it might bring forth good fruit. 

Thus also, the grace of the Gospel " establishes the law" in its 
two-fold character. What the doctrine of faith reveals, the grace 
of faith applies ; both for acceptance, as exposed to the penalty of 
the covenant ; and for ability to exercise that " love, which is the 
fulfilling of the law." Here, therefore, believing and doing, though 
opposed as light and darkness in the matter of justification, yet 
agree in the life and conduct of the justified sinner. 

Indeed, if " the law" be the transcript of the Divine image, and 
a perfect rule of righteousness ; and if conformity to its precepts be 
the essence of holiness ; how could the Gospel, as a subsequent 
revelation, " make void" its authority and obligation ? But which 
part of the law does the Christian desire to " make void ;" whether 
that, which inculcates love to God, or the corresponding obliga- 
tion of love to his neighbour ? Does he not rather wish both 
parts to be confirmed by additional obligations ? And do not the 
doctrines and motives of the Gospel establish his cheerful habit of 
obedience ? 

The whole discussion will remind us of the importance of accu- 
rately distinguishing in our Ministry between the Law and 
the Gospel ; l that we, through the misunderstanding of the Scrip- 
tures, do not take the Law for the Gospel, nor the Gospel for the 
Law ; but skilfully discern and distinguish the voice of the one 

1 Rom. iii. 31. The expositions of many of the Christian Fathers on this text prove 
their defective views of the law. Origen expounds the establishment of the law by faith 
— ' Q,uia Christus inquit: " Moses de me scripsit." ' Ambrose — ' Quia ceremonalia scrip- 
turaliter implentur, et quod minus in moralibus lex continebat, in Evangelio additur : et 
quod tunc promittebatur futurum, fides advenisse testatur.' Jerome — ' Quia fide proba- 
mus verum esse, quod lex dicit, testamentum testamento, legem legi .... successuram.' 
As Pare remarks — ' Aliquid dicunt, nan Mum.' Augustine entered far more clearly into 
the Apostle's meaning — ' Lex non evacuatur, sed statuiter per fidem ; quia fides impetrat 
gratiam, qua lex impleatur.' De Spir. et Lit. c. 29. Again — ' Liters, jubetur, spiritu 
donatur.' Epist. 200. 



216 VIEW OF THE CHRISTIAN MINISTRY ' 

from the voice of the other.' 1 This distinction is confounded, when 
the law is preached as in any measure the efficient cause of sal- 
vation ; 2 or when its requirements are inculcated, as if to be per- 
formed in our own strength. This unevangelical confusion of 
statement blocks up the way of free and immediate access to 
God, by interposing legal qualifications, as indispensable for the 
reception of the Gospel. Even sincere Christians sometimes look 
for their comfort more from obedience to the law than from the righ- 
teousness of the Gospel ; and the continual disappointment brings 
them under " the spirit of bondage unto fear ;" instead of rejoic- 
ing, and " standing fast in the liberty, wherewith Christ hath made 
us free." 3 Thus does this preaching " another Gospel" 4 encourage 
a self-righteous temper, bring perplexity and distress to awakened 
consciences, and hinder consistency and establishment in the Gospel. 

But while we preserve the distinction of the two, let us also 
maintain their mutual dependence and connexion. ' Worldly 
epicures and secure mammonists, to whom the doctrine of the law 
doth properly appertain, do receive and apply to themselves most 
principally the sweet promises of the Gospel.' 5 And therefore to 
preach the Gospel without the Law, would encourage self-delusion. 
On the other hand (as Luther beautifully observes) — ' As thunder 
without rain did more harm than good ; so Ministers, that preach 
the terrors of the law, but do not, at the same time, drop in the 
dew of gospel instruction and consolation, are not " wise master- 
builders ;" for they pull down, but build nothing up again.' Our 
commission directs us to preach the Gospel under the solemn sanc- 
tions of the law, and to preach the law under the gracious encour- 
agements of the Gospel. 

In fine — l This shows the ignorance and absurdity of those men, 
who cry down preaching the law, as a course leading to despair and 
discontentment, though we find by St. Paul, that it leadeth to 
Christ. To preach the law alone by itself, we confess, is to pervert 
the use of it : neither have we any power or commission so to do ; 
for we have " our power for edification, and not for destruction." It 
was published as an appendant to the Gospel, and so must it be 
preached. It was published "in the hand of a mediator," and must 
be preached in the hand of a mediator. It was published evan- 
gelically, and it must be so preached. But yet we must preach 
the law, and that in its own fearful shapes ; for, though it was pub- 
lished in mercy, it was published in thunder, fire, tempests, and 

1 Patrick's Places, ut supra. 2 See Gal. ii. 21. 3 Gal. v. 1. 

4 Ibid. i. 6 — 9. 6 Patrick, ut supra. 



SCRIPTURAL PREACHING OF THE GOSPEL. 217 

darkness, even in the hand of a Mediator ; for this is the method 
of the Holy Ghost, to convince first of sin, and then to reveal righ- 
teousness and refuge in Christ. The law is the forerunner, that 
makes room, and prepares welcome in the soul for Christ.' 1 



CHAPTER IV. 

THE SCRIPTURAL PREACHING OF THE GOSPEL. 

This subject opens to us the master-spring of the effectiveness of 
the Ministry. The Writer desires to conduct the discussion with a 
decided standard of truth, combined with due exercise of Christian 
forbearance. The Scriptural rule for preaching is — " If any man 
speak, let him speak as the oracles of God ;" 2 forming all our dis- 
courses according to the sacred model, " as Moses was ordered to 
make all things according to the pattern showed him in the mount." 3 
This rule implies great care to give to every point in the system, 
its just weight and proportion. Every man takes his own view of 
the truth of God. The bias of individual constitution or of circum- 
stances, unconsciously places him in imminent danger of preaching 
either a defective or a disproportioned Gospel. Our rule will how- 
ever frame itself into the determination of the Apostle — "not to 
know any thing among our people, save Jesus Christ, and him 
crucified." 4 This is the one mode of preaching that God has prom- 
ised to bless : when l all our sermons' (according to the admirable 
injunction of Herman, Archbishop of Cologne) are ' made to set 
forth and magnify Christ the Lord. H Uniformity of sentiment 
upon this cardinal point has always marked the labour of faithful 
Ministers, 5 and secured the Divine blessing upon their work ; while 

1 Bishop Reynolds' Works, p. 149. 

2 1 Peter iv. 11. Beza's note on 2 Tim. ii. 15, is an excellent exposition of this rule — 
' opQoToiiuvra — id est, qui primum omnium, quod ad doctrinam ipsam attinet, nihil prse- 
termittat, quod dicendum sit; nihil etiam adjiciat de suo, nihil mutilet, discerpat, tor- 
queat ; deinde spectet diligenter, quid ferat auditorum captus, quicquid denique ad sedifi- 
cationem conducit.' 3 Hebrews viii. 5. 

3 1 Cor. ii. 2. We might refer, by the way, to this context, as giving a complete sum- 
mary of the ministry — in its character, the testimony of God — 1, in its doctrines, Christ 
crucified : — 2, in its spirit, conscious weakness and humility : — 3, in its form, not with 
human icisdom : 1 — 4. in its power, the demonstration of the Spirit, 4. in its end, the 
establishment of faith upon God's foundation, 5. 

4 Religious Consultation for a Christian Reformation. Herman, Archbishop of Co- 
logne and Prince Elector, 1548. Some notice of this scheme of Reformation, drawn 
up under the direction of Bucer and Melancthon, is given in Scott's Continuation of 
Milner, i. 377—379. 

5 The Missionary Eliot's word to young Ministers was — ' Let there be much of Christ 

28 



218 VIEW OP THE CHRISTIAN MINISTRY: 

a deficiency in this particular (as will presently be proved) is at- 
tended invariably with proportionate inefficiency. 

Not that we would chime upon a name, as if it would operate 
with the magic of a charm. ' Some men think, that they preach 
Christ gloriously, because they name him every ten minutes in 
their sermons. But this is not (necessarily) preaching Christ." 1 
There is sometimes also a fastidious spirit, that would stamp as un- 
evangelical every sermon, that has not Christ for its immediate 
subject. Now every part of the Bible contains the Gospel substan- 
tially, but not formally. We must not therefore force unnatural 
interpretations on Holy Writ for the purpose of constantly intro- 
ducing the name of Christ. As all the principles and duties of the 
Gospel bear a relation more or less direct to Him, their enforcement 
upon the round of this relation, is as strictly conformed to the 
Apostolic pattern, as would be the most complete exhibition of his 
sufferings and death. 2 Only let us be careful, that his name 
throws life and glory upon all our Ministrations, and that every 
sermon tends to draw sinners to him, and to establish Christians in 
their consistent profession. The Acts furnishes the model of preach- 
ing in popular addresses — the Epistles in more didactic instruction. 

But let not this exclusive scheme be supposed to cramp our sys- 
tem within the narrow range of a few points in theology. We 
might as well speak of a village that has no road to the metropolis, 
as of a point of Christian doctrine, privilege, or practice, that has no 
reference to Christ crucified. How does the first chapter to the 
Ephesians endear this beloved name, as the medium of " all spirit- 
ual blessings !" 3 How does every heavenly doctrine and privilege 
throughout the Epistle — every personal and relative obligation — 
draw its quickening influence from this source ! How naturally 
do the Apostles introduce their Master in the midst of discussions 
apparently the most irrelevant ! 4 So clearly does this point form 

in your Ministry. (Mather's Life.) ' Exhibit,' said Mather to his Student and Pastor, 
(p. 180) ' as much as you can of a glorious Christ : yea, let the motto upon your whole 
Ministry be — " Christ is All." Let your Sermons be dyed in the blood of the Redeemer,' 
was the strong language of a celebrated Divine. (Skelton.) ' Persons,' as Mr. Romaine 
once observed to a friend of the Writer, ' wonder that we are always preaching Christ ; 
but the truth is, that we have nothing else to preach about.' ' Preach Christ,' said a 
venerable Minister to a young brother. ' I have,' was the reply. ' Then preach him 
again. Be always on it. Let every thing be in connection with it.' 

1 Cecil's Remains. 

2 If Eph. iv, v, vi, are not a component part of the preaching of Christ crucified, the 
Apostle was inconsistent with his own rule — 1 Cor. ii. 2. 

3 Verses 3 — 14. 

4 Such as the duties of husbands, Eph. v. 25 ; servants, 1 Peter ii. 18 — 25 ; the sin of 
evil speaking. Titus hi. 2 — 6; matters of Ecclesiastical discipline, 1 Cor. v. 1. The im- 
petuosity of feeling in the sacred writers was so skilfully controlled, that their transitions 
are equally unexpected, natural, and graceful. ' Let the serious Christian observe the 
exquisite skill, which here and every where conducts the zeal of our inspired writer. 



SCRIPTURAL PREACHING OF THE GOSPEL. 219 

the centre of a widely extended circle 1 — embracing all that is hon- 
ourable to God, and profitable to man — all the delightful ways of 
Divine faithfulness and love, and all that concerns our character, 
our professions, our privileges, our obligations, our hopes and pros- 
pects for eternity ! The resolution, therefore, to know nothing — to 
preach nothing — and to glory in nothing else, marks a mind equally 
enlarged in its compass, and scriptural in its apprehensions. It sets 
forth Christ to our people, as a remedy commensurate with the evil 
— enough for all, and proposed to all. And skilfully to accommo- 
date all our various topics to this one point, is a lesson we must be 
learning all our lives. And truly is it worth all our labour to learn 
it more perfectly, and to practise it more effectually. 

An appeal to facts will prove the beneficial and permanent re- 
sults from this exclusive Ministry. It was this, which so eminently 
attested the Apostolic commission, " with the demonstration of the 
Spirit, and with power," 2 and which, during the successive ages of 
the Church, kept the light burning in the candlesticks, like the 
sacred fire upon the altar, never wholly extinct. Popery was 
successfully resisted at the era of the Reformation with the same 
weapon. When the Moravian Missionaries first explained to the 
sottish Greenlanders the nature and perfections of God, and his 
just claims upon his creatures, the poor heathen were bound up 
and frozen, like their own icy mountains. But in reading to them 
the affecting scenes of Gethsemane and Calvary, their hearts began 
to melt in tenderness, contrition, faith, and love. They begged to 
have the story repeated, and it was to them as " life from the 
dead." 3 

The odes of Pindar are celebrated for their fine transitions, which, though bold and sur- 
prising, are perfectly natural. We have in this place (1 Cor. v. 7.) a very masterly stroke 
of the same beautiful kind. The Apostle, speaking of the incestuous Corinthian, passes, 
by a most artful digression, to his darling topic — a crucified Saviour. Who would have 
expected it on such an occasion 1 Yet, when thus admitted, who does not see and ad- 
mire both the propriety of the subject, and the delicacy of its introduction V Hervey's 
Theron and Aspasio, Dialogue III. 

1 Matthew Henry, speaking on the importance of preaching Christ, beautifully re- 
marks — Though ' the scriptures are the circumference of faith, the round of which it 
walks, and every point of which compass it toucheth ; yet the centre of it is Christ. 
That is the polar star, on which it resteth.' — Williams' Life, p. 119. In fact this is the 
true teaching of the solar system, beginning with the Sun. Nothing is under&tood till 
the great centre of light is set forth and brought to our apprehensions. 

2 Compare 1 Cor. ii. 2. ut supra, with Acts of the Apostles, passim. 

3 Crantz' History of Greenland. In North America the same effects were produced 
upon widely different subjects. The following was the touching account given of him- 
self by the first convert — ' Brethren,' (said he) ' I have been a heathen, and have grown 
old among the heathen ; therefore I know how heathens think. Once a preacher came 
and explained to us that there was a God : We answered — ' Dost thou think us so igno- 
rant as not to know that V Another preacher began to teach us — ' You must not steal, 
lie, nor get drunk,' &c. : We answered, ' Thou fool, dost thou think that we don't know 
that V And thus we dismissed him. After a time, brother Christian Henry Rauch, 
came into my hut, and sat down by me. He spoke to me nearly as follows : ' I come to 



220 VIEW OF THE CHRISTIAN MINISTRY I 

Brainerd gives the same account of the special Divine influence 
upon the simple exhibition of this all-powerful subject to the hea- 
then Indians. ' This was the method of preaching, which was 
blessed of God for the awakening, and, I trust, the saving conver- 
sion, of numbers of souls, and was made the means of producing 
a remarkable reformation among the hearers in general? 1 So 
true is it, that we must preach the Gospel, in order to reform the 
world. 

The valuable lives of Mr. Walker of Truro, 2 and Mr. Milner of 
Hull, 3 nearer to our own time, and in our own Church, speak to the 
same point. Their diligent, conscientious, and exemplary labours, 
grounded on an erroneous scheme of Christian doctrine, were wholly 
unproductive ; w T hile with a subsequent more enlightened Ministra- 
tion, the most happy success attended them. The late Dr. Con- 
yers also, when labouring in an extensive manufacturing parish 
in Yorkshire, was reported to the Society for propagating the Gos- 
pel, l as the most perfect example of a parish priest, which this na- 
tion, or perhaps this age ; has produced.' Yet his utmost success 
was «a restraint upon outward irregularities. But under a new 
character of preaching, the root of sin was attacked ; and principles 
of life, holiness, and love, hitherto unknown, were displayed. His 
people were not only reformed, but converted. Multitudes were 
" the seal of his Apostleship in the Lord," 4 and united themselves 
to his church ; and c the unlearned and the unbeliever reported, 
that God was in him of a truth.' 5 

Nothing but the truth of the Gospel can be instrumental to the 
conversion of souls. Any wilful suppression — or any compromising 
statement of truth, dishonours the Holy Spirit in his own special 
office, 6 and therefore restrains his quickening influence. Many ear- 

you in the name of the Lord of heaven and earth. He sends me to let you know, that 
he will make you happy, and deliver yo\i from the misery in which you lie at present. 
To this end he became a man, gave his life a ransom for man, and shed his blood for us.' 
I could not forget his words. Even while I was asleep, I dreamt of that blood which 
Christ shed for us. I found this to be something different from what I had ever heard, 
and I interpreted Christian Henry's words to the other Indians. Thus, through the grace 
of God, an awakening took place among us. I say, therefore, brethren— Preach Christ 
our Saviour, and Ms sufferings and death, if you would have your words to gain entrance 
among the heathen.' — Loskiel's Missions to the North American Indians. 

1 Appendix I. to Brainerd's Life — a most important document for the Christian Minis- 
ter or Missionary. 

2 Prefixed to his Lectures on the Church Catechism, pp. xxiv. &c. &c. See also a 
more full and interesting life lately published by the Rev. Edwin Sidney. 

3 Prefixed to his Sermons, pp. xxiii. &c. 4 1 Cor. ix. 2. 

5 Comp. Ibid. xiv. 23 — 25 ; and see an interesting sketch in Newton's Works, i. 562. 
563. ' We have long been endeavouring to reform the nation by moral preaching. With 
what effect 1 ? None — We must change our voice. We must preach " Christ and Mm 
crucified." Nothing but the Gospel is the power of God unto salvation. Bishop Lav- 
ington's Charges. 6 See John xvi. 14, 15. 



SCRIPTURAL PREACHING OF THE GOSPEL. 221 

nest, affectionate, and diligent Ministers, are mourning over the 
palpable unfruitfulness of their work ; without at all suspecting, 
that the root of the evil lies within themselves. Sincerity, earnest- 
ness, conscientiousness, and self-denial, when connected with a 
wrong or defective standard of doctrine or practice, are means ut- 
terly disproportioned to produce this moral miracle of a radical 
change. Bishop Horsley remarked — 'It too often happens, that 
Ministers lose sight of that which is their proper office, to publish 
the word of reconciliation^ And indeed, without this Ministry 
of reconciliation, 2 it is of no avail to appear before our people. We 
might beseech them with tears — "Be ye reconciled unto God." 
We might work upon their self-love. We might reason with them 
upon their folly. We might convince them by our arguments. 
They might listen to us, as to the sound of " one that playeth well 
upon an instrument." 3 But no abiding impression would be made. 
The drunkard, the swearer, and the devoted follower of the world 
would be alike uninfluenced. 4 But in lifting up the cross of Christ 
in our Ministrations, how does the Spiritof God, acting in his own 
office, delight to unveil the face of Christ, and to shed his anima- 
ting glow upon this magnificent subject ! Thus — thus only — by 
his Almighty agency applying the doctrine to the heart — do our 
people live, grow, and flourish. Thus do they become crucified to 
sin, separate from the spirit of the world ; conformed to the image, 
and consecrated to the service, of God ; brought to the present en- 
joyment of Christian privileges, and " made meet for the inherit- 
ance of the saints in light." 5 

1 Charges, p. 7. 2 Cor. v. 19. 3 Ezek. xxxiii. 32. 

4 This point is forcibly illustrated by our exquisite Christian poet, Cowper. Task, 
Book v. The result of this experiment, actually, but undesignedly tried by a master- 
mind, is most candidly and explicitly stated in Dr. Chalmers' Address to the inhabitants 
of Kilniany, pp. 40 — 43. See some valuable remarks in Bishop of Winchester's Min. 
Char, of Christ, pp. 442, 443. 

5 ' Were all these talents and excellences' (alluding to the classic sages and orators,) 
'united in one man; and you were the person so richly endowed; and could you em- 
ploy them all in every sermon you preach; yet you could have no reasonable hope to con- 
vert and save one soul, while you lay aside the glorious Gospel of Christ, and leave it in- 
tirely out of your discourses. Let me proceed yet further, and say — Had you the fullest 
acquaintance, that ever man acquired, with all the principles and duties of natural relig- 
ion, both in its regards to God and your fellow-creatures — had you the skill and tongue 
of an angel to range all these in their fairest crder, to place them in their fullest light, 
and to pronounce and represent the whole law of God with such force and splendour, as 
was done to the Israelites at Mount Sinai ; you might perhaps lay the consciences of 
men under deep conviction (" for by the law is the knowledge of sin") ; but I am fully 
persuaded, you would never reconcile one soul to God, you would never change the 
heart of one sinner, nor bring him into the favour of God, nor fit him for the joys of 
heaven, without this blessed Gospel which is committed to your hands. 

The great and glorious God is jealous of his own authority, and of the honour of his 
Son Jesus. Nor will he condescend to bless any other methods for obtaining so Divine 
an end, than what he himself has prescribed. Nor will his Holy Spirit, whose office is 
to " glorify Christ," stoop to concur with any other sort of means for the saving of sin- 
ners, where the name and office of his Son, the only appointed Saviour, are known, 



222 VIEW OF THE CHRISTIAN MINISTRY: 

Would we then set aside the inculcation of practical obligations ? 
We shall soon take occasion to shew, that the Scriptural enforce- 
ment of moral duties is no less necessary than doctrinal statements, 
for the completeness of our public Ministrations. 1 The Gospel is 
irradiated with Divine holiness, as it is enriched with the glory of 
Divine grace. Some however, ' preach the icy morality of Plato, 
Seneca, and Aurelius, and plainly declare by their practice, that 
they think Cicero and Socrates better preachers than the Saviour 
and his Apostles.' 2 We must therefore maintain the spiritual in- 
efficacy of mere lectures on morality, irrespective of the Gospel. If 
they convert the brute into the man, they will never accomplish 
that higher and indispensable change, of converting the man into 
the saint. All morality, not engrafted upon the stock of faith, is 
the futile attempt to improve the fruit, without " making the tree 
good." No man ever preached more morality than St. Paul ; but 
it was always upon the basis of Evangelical doctrine. It is the 
man grafted into Christ, that " blossoms and buds, and fills the face 
of the" little "world" in which he moves "with fruit." 

' Christ crucified is God's grand ordinance.' 3 No souls, therefore, 
can be won to him, except by setting forth his name, work, and 
glory. Christian stedfastness is, when our flock have so "received 
him, as to walk in him, rooted and built up in him, and established 
in the faith." 4 Archbishop Seeker warned his Clergy — 'We have 
in fact lost many of our people to sectaries by not preaching in a 
manner sufficiently Evangelical ; 5 and shall neither recover them 
from the extravagancies into which they have run ; nor keep more 
from going over to them, but by returning to the right way — " de- 
claring all the counsel of God ; and that principally, " not in the 
words which man's wisdom teacheth, but which \the Holy Ghost 
teacheth." ' And again — ' If you have preached a considerable 

despised, and neglected. It is the Gospel alone, that is the power of God to salvation. 
' If the Prophets will not stand in his counsel, nor cause the people to hear his way, they 
will never be able to turn Israel from the iniquity of their ways, nor from the evil of their 
doings — Unless, therefore, you have such an high esteem for the Gospel of Christ, and 
such a sense of its Divine worth and power, as to take it along with you in all your ef- 
forts to save souls, you had better lay down your Ministry, and abandon your sacred pro- 
fession ; for you but spend your strength for nought, and waste your breath in empty 
declamation.' Watts's Humble Attempt, pp. 30, 31, 38. 

1 Sect. iii. 2 Dwight's Sermons. Vol. ii. 452. 

3 Cecil's Remains. 4 Col. ii. 6, 7. 

5 Bishop Home remarked to the same purport — ' Many well-meaning Christians of 
this time thirst after the doctrine of the gospel, and think they have heard nothing unless 
they have heard of salvation by Jesus Christ, which is what we properly call the Gospel ; 
and if they do not hear it in the discourses from our pulpits, where they expect to hear it, 
they are tempted to wander in search of it to other places of worship.'' Q,u. Is the defalca- 
tion of our people to sectaries, however to be lamented, the whole, or even the chief respon- 
sibility connected with a defective tone of preaching 'J " My people are destroyed for lack 
of knowledge" Hosea iv. 6. 



DOCTRINAL PREACHING OF THE GOSPEL. 223 

time in a place, and done little or no good, there must in all proba- 
bility be some fault, not only in your hearers, but in you, or your 
sermons. u For the word of God," when duly dispensed, is to this 
day, as it was originally, " powerful, and sharper than a two-edged 
sword." Inquire then where the fault may be.' 1 

The correct view of Scripture Preaching implies that it be full 
and distinct in its statements, unctional in its tone, popular in its 
mode of address, experimental in its sympathies, direct and prac- 
tical in its enforcement — in fine — deeply impregnated with the 
Very language and spirit of Scripture, so that we may be able to 
turn to our people with a warranted confidence, and say — We 
have the mind of Christ. Let a man so account of us, as of the 
" Ministers of Christ, and stewards of the mysteries of God." 2 
We will now pursue this subject in some of its more important 
details. 



I.— DOCTRINAL PREACHING OF THE GOSPEL. 

We have shown, that " Christ crucified" is the soul of the Chris- 
tian system. We now remark, that our preaching of this doctrine 
should be full and explicit. Let it comprehend withiu its circle 
the whole mystery of Christ, in his person, offices, and work ; con- 
necter! with the love of the Father, and the work of the Spirit, in 
every department of privilege, duty, promise, and hope. We do 
not always observe this large compass in Christian Ministrations. 
Many are confined to favourite doctrines, neglecting others of at 
least equal importance. Some are continually employed in detect- 
ing the delusions of a false profession ; others, in fulminating the 
terrors of the law ; others, in painting the awful condition of the 
unconverted ; others, in general invitations to Christ ; or in dis- 
pensing indiscriminately the promises and consolations of the Gos- 
pel ; or in an abstract exposition of practical obligations. Some 
seem to forget, that the Church as well as the world needs a quick- 
ening Ministry. They withhold " the deep things of God, searched 
and revealed by the Spirit'' 3 — if not altogether from their system — 
at least from their Scriptural prominence. Now in all these cases, 
there is a want of that ejitireness, so strongly bound up in our of- 
fice — as angels, to keep close to our message ; as ambassadors, to 
discharge our commission ; as depositories, to be faithful to our 

1 Charges, pp. 276, 296. The Charges of the late Bishops Porteus and Barrington dis- 
tinctly advert to the same point. 

2 1 Cor. ii. 16. iv. 1. 3 i Cor. ii. 10. 



224 VIEW OF THE CHRISTIAN MINISTRY I 

trust. Learning-, wisdom, eloquence, gifts, make not a minister. 
u It is required of stewards, that a man be found faithful." 1 We 
must declare our testimony without concealment — not indeed for- 
cing offensive truths into undue prominence ; yet not daring to 
withhold them in their Scriptural proportion — adapting our state- 
ments to the spiritual capacities of our people ; 2 yet jealous, that we 
omit nothing from our own or our hearers 5 disgust to particular doc- 
trines ; — " not handling the word of God deceitfully ; but by mani- 
festation of the truth commending ourselves to every man's con- 
science in the sight of God." 3 

The guilt, corruption, and ruin of man by the fall — his free and 
full justification through faith in the atoning blood and meritorious 
obedience of the Redeemer — his adoption by faith into the family 
of God — the holy nature and evidences of this faith — the immedi- 
ate agency of the Holy Spirit in the work of regeneration, progres- 
sive sanctification, and in all his offices of holy and heavenly con- 
solation 4 — the harmonious working of the three Sacred Persons, 
each in his specified office, in the ceconomy of redemption — these 
are cardinal points in the Ministration of every " scribe instructed 
unto the kingdom of heaven." 

But important and glorious as are these views of the Gospel ; yet 
to affirm, that they comprise the entire Gospel, is to put a part 
(though indeed a very considerable part) for the whole. To stop 
here, is to withhold much of the Divine revelation from our people, 
and to lower our statement from the Scriptural standard of truth. 
We ought to trace this river of infinite mercy to its source in the 
depths of eternity — in the bosom of God ; " who hath called us, 
according to his own purpose and grace given unto us in Christ Je- 
sus before the world began." 6 ' This eternal purpose is not only an 
integral part of the scheme of salvation, but the fountain, from 
which all springs — the foundation, on which all rests and turns — 

1 1 Cor. iv. 2. vii. 25. Mark the instances of Joshua, (viii. 35.) — Jeremiah's commission, 
(xxvi. 2. with xlii. 4.) — our Lord's appeals concerning his public Ministry, (Psalm xl. 9, 
10. John xv. 15. xvii. 8.) — the angel's message to the apostles, (Acts v. 20.) Paul's tes- 
timony before the church, (Acts xx. 26, 27.) ' Who is a true and faithful steward V 
(asks Latimer in his honest "plainness of speech") — 'He is true, he is faithful, that coin- 
eth no new money, but seeketh it ready coined of the good man of the house ; and 
neither changeth it, nor clippeth it, after it is taken to him to spend, but spendeth even 
the self-same that he had of his Lord ; and spendeth it, as his Lord commanded him.' 
Sermon on Luke xvi. 1, 2. 

2 Comp. Mark iv. 33. with 1 Cor. iii. 1—3. Heb. v. 11—14. 

3 2 Cor. iv. 2. with ii. 17. 

4 Is the Gospel always set forth in its true character, as " the Ministration of the Spirit?" 
(2 Cor. iii. 6 — 8.) Are the offices of the Spirit — especially as the efficient cause of a be- 
lieving reception of Christ — generally exhibited in their full Scriptural glory and neces- 
sity 1 In giving due honour to this Blessed Person, we may hope that he will honour 
us, by exerting that power, which we have distinctly and dutifully ascribed to him. 

5 2 Tim. i. 9. 



DOCTRINAL PREACHING OF THE GOSPEL. 225 

the assurance by which all is confirmed. All the rest, however de- 
sirable and however desired, present nothing to secure their attain- 
ment, but the mutable will of the creature — the will of a mind 
that is " enmity against God" — to secure reconciliation with him 
and happiness in him. Our blessed Lord adverted to this primary 
source of grace, not only in his more confidential discourses with 
his disciples, but also in his public general instructions ; refer- 
ring the effectual application of his gospel to the Sovereign dispen- 
sation of his Father. 1 The apostles in their system of didactic in- 
struction to the Churches, set forth the same views with greater 
clearness of detail. 2 After this pattern, therefore, and in accord- 
ance with these statements, in declaring the freeness of the invita- 
tions of the Gospel, we must not hide the basis of our effectual 
calling. 5 In displaying the riches of grace, we must not forget to 
trace them to the sovereign pleasure of God. 4 We must enforce 
the obligations of holiness as connected with, and resulting from, 
the eternal designs of God. 5 We need not fear but the tendency 
of these doctrines will be sound and holy, when we bring them 
forth in their due place and order, and with that strength and dis- 
tinctness of statement, in which we find them in the sacred vol- 
ume ; avoiding forced and needless repetition, yet not shrinking 
from the manly tone of Scriptural decision ; connecting these 
truths with every link in the chain of salvation ; yea — with every 
step of Divine mercy, from its first origin in the mind of God. to 
its final eternal consummation, in order that God may be glori- 
fied in all. 

As to the mind of our Church upon this subject — Let any one 
study the Seventeenh Article ; and he will find in it a full pic- 
ture of electing love, as the source of our calling 6 — of our obe- 
dience to the call 7 — of our justification 8 — our adoption 9 — our ho- 
liness 10 — our Christian walk 11 — and our final happiness. 12 Surely 
she must have given this elaborate and accurate — this cautious 
but uncompromising statement, as a model to her Ministers for 
the presentment of this high and holy doctrine. And if it be 
(as she has described it) i full of sweet, pleasant, and unspeakable 
comfort to godly persons,' will not the exhibition of it be connected 

i John vi. 24—65; x. 24-..30. 

2 See Epistles to the Romans and Ephesians. Throughout the former Epistle — and 
especially in the chapter of Christian privilege (viii.) electing love is exhibited in its full 
and prominent proportion. 

3 John iv. 37. I 4 Eph. i. 3—6. 2 Tim. i. 9. 
s Rom. viii. 29. Eph. i. 4. 2 Thess. ii. 13. 1 Pet. i 2. 

6 2 Tim. i. 9. H p e ter i. 2. 8 Rom. viii. 30. 9 Eph. i. 5. 

10 Rom. viii. 29. Eph. i. 4. 2 Thess. ii. 13. « Eph. ii. 10. 

" John vi. 39 : x. 28, 29 : xvii. 24 ; Rom. viii. 30. 



226 VIEW OF THE CHRISTIAN MINISTRY : 

with a large influence of Christian privilege and holy devoted- 
ness, 1 flowing from its reception? And will not the want of its 
cheering beams and enlivening principles in our Ministry be sen- 
sibly felt — if not in the work of conversion, yet in a more lan- 
guid growth in Christian sanctification, and especially in the want 
of that frame of mind, which above all others characterizes the 
felicity of heaven — an adoring view and acknowledgment of sov- 
ereign grace ? 2 

Nothing so little deserves the character of a judicious state- 
ment, as to refrain from the full and distinct declaration of the 
mind and word of God. It is the folly of preferring our foolishness 
to his unerring and infinite wisdom. ' I dare not' — said Mr. Rich- 
mond — ' omit what God hath revealed to his Church ; or call that 
useless or dangerous, which he requires me to believe and teach.' 3 
Indeed, we are bound to explain to our people, according to the 
light afforded us, every part of that book, which was designed for 
general instruction, and of which we are the ordained interpreters. 
The commission entrusted to us at our Ordination — ' Take thou 
authority to preach the word of God,' 4 comprehends within its terms 
the full extent of the Evangelical system. Judicious preaching 
therefore implies a clear display of every Doctrine of the Gospel 
— in the statement, in the order, according to the proportion, and 
for the ends, in which we conceive it to be set forth in Scripture. 
If our imperfect apprehensions (for such are the most enlightened 
of them) prevent us from " declaring all the counsel of God ;" let 
our sermons at least show that we " do not shun to declare it" 5 — 
that we keep it in view — that nothing is wilfully concealed. In 
this grand field of knowledge there is interminable range for perpet- 
ual progress. 6 Let it therefore be our aim, study, and prayer, so 
to " grow in grace and in the knowledge of Christ," that our preach- 
ing may not only be true, but the truth — the whole truth — " the 
truth as it is in Jesus." A correct system will lead us to set forth 
every truth bearing the stamp of Divine authority ; connecting ev- 
ery part of it with some valuable end. A defective system will 
show itself in a restraint upon Christian doctrine or practical ex- 
hortation. Yet on the other hand, we must guard against over- 
statements, or an undue partiality for individual points, which is 
equally unscriptural with an undue concealment. 7 Inferences, ap- 

1 See the prominent place, which this doctrine seems to occupy in that magnificent 
passage, Rom. viii. 33 — 39. 

2 See Rev. v. 9—14. 3 Life, p. 139. 4 Ordination of Priests, 
s Acts xx. 27. e Compare Phil. iii. 10 ; with Eph. iii. 18, 19. 

i See some important remarks in the application of Mr. Scott's Sermon on Election 
and Perseverance. 



DOCTRINAL PREACHING OF THE GOSPEL. 227 

parently legitimate, must be received with holy caution, except as 
they are supported by explicit Scripture declarations. ' Let us ever 
stop' (as Professor Campbell reminds us) ' where revelation stops ; 
and not pretend to move one inch beyond it.' 1 

The study of the Apostolical Epistles will show, whether our 
course of instruction includes every "jot and tittle" of Scriptural 
truth, (casuistical questions excepted 2 ) delivered to the primitive 
churches. It will teach us, what to bring forth, and in what mode 
— to form alike the doctrine, the statement, and the terms, upon 
the inspired model — not giving abstract views of the doctrines of 
grace, but combining with them, after the example of the sacred 
writers. 3 practical enforcement. It will mark also the error of avoid- 
ing the use of the terms, in which holy inspiration has clothed 
these deep and mysterious doctrines, (and in which our people find 
them in their own Scriptures) probably from the fear of exciting 
disgust, misconception, or licentiousness ; a well-intentioned, but 
unevangelical spirit,, which adulterates the purity of the Gospel 
with man's carnal wisdom. 4 It has been justly observed, that 'a 

1 On Systematic Theology, Lect. ii. Calvin's statements upon this subject are some- 
times marked by special wisdom and sobriety. Instit. Lib. iii. c. 21. § 3. 4. In the 
same spirit Bishop Ridley writes to his fellow-martyr — Bradford — £ In those matters' 
(referring to election, on which Coverdale informs us, he wrote an excellent treatise) ' I 
am so fearful, that I dare not speak further, yea, almost, none otherwise, than the very 
text doth, as it were, lead me by the hand.' Fathers of the English Church, vol. iv. 249. 
The Writer desires to state his own views in the spirit of forbearance to his brethren. He 
is aware that difference must be expected to exist upon these deep and mysterious sub- 
jects, until the plenary effusion of the Spirit of light and love. He conceives, however, 
that none of us should suppose ourselves to be so entirely possessed of the whole truth, as 
to be satisfied with present attainments. Every part of " the faith delivered to the saints," 
is not equally distinct to every spiritual apprehension. More study and prayer may be ex- 
pected to bring clearer views of truth, and increasing fulness, simplicity, and unction in 
the exposition of them. Much prejudice against these particular doctrines has doubtless 
arisen from a controversial and repulsive mode of statement, unconnected with that hu- 
mility, watchfulness, holy devotedness, and enjoyment of Christian privileges, in which 
the Church rises to a higher tone of spirituality, and a fuller unction of the Divine Spirit 
is poured out. At the same time, the danger of attachment to human systems should 
make us scrupulously careful, that we "call no man" Master " upon the earth." On the 
other hand, we must be equally careful not to oppose what we do not understand. We 
must watch against repugnance to the study of any particular portions of Scripture ; 
which is the sure indication of a wrong temper of heart — of a want of " trembling at the 
word" — and of a disposition even to cancel what our proud hearts cannot receive. The 
Writer would therefore impress both upon his Calvinistic and Arminian brethren, the 
obligation of full and explicit statements of truth, as they are given in the Holy Scrip- 
tures. The bias of their own mind will indeed after all introduce some diversity of state- 
ment. But God's word will be honoured : they will be delivered from the guilt of the 
wilful suppression of truth; whatever difference may appear will not savour, as it too 
often does, of controversy ; and while their respective views will more nearly approxi- 
mate, their minds will be brought more into an harmonious and brotherly agreement. 
They will also be led to concede to each other that liberty, which, from a sense of fidelity 
to God, they severally claim for themselves ; and, in conformity to the Apostolic rule, 
" whereto they have already attained," they will learn to " walk by the same rule, and 
mind the same thing." (Phil. iii. 16.) 

2 Such as Romans xiv. 1 Cor. vii. viii. 

3 See Deut. vii. 6 ; x. 15, 16 ; Rom. viii. 29 ; Eph. i. 4 ; ii. 10 ; 2 Thess. ii. 13 ; 1 
Peter i. 2. 

* Bishop Davenant remarks on this point — ' Hoc adversatur huic libertati, quae requi- 



228 VIEW OF THE CHRISTIAN MINISTRY I 

fixed deference to any other example leads insensibly to partial 
representations of the Gospel, if not to absolute error.' 1 We can 
only gain the confidence of our people, by embodying all the state- 
ments of their own Scriptures in our public Ministrations. 

We sum up this point with Bishop Horsley's forcible exhortation 
— ' Pray earnestly to God to assist the Ministration of the word, 
by the secret influence of the Holy Spirit in the minds of your 
hearers : and nothing doubting that your prayers are heard, how- 
ever mean and illiterate the congregation may be, in which you 
exercise your sacred functions, fear not to set before them the whole 
counsel of God. Open the ivhole of your message without 
reservation, that every one of you may have confidence to say, 
when he shall be called upon to give an account of his stewardship 
— " Lord, I have not hid thy righteousness within my heart ; I 
have not concealed thy lovingkindness and truth from the great 
congregation." ' 2 

Our doctrinal statements must also be simple. Our materials 
of instruction are sufficiently simple — sin and salvation — ruined 
man recovered by Christ. But it is of main importance, that the 
sinner's way to Christ, like those to the cities of refuge, should be 
made plain. The " stumbling-blocks" of unbelief and self-right- 
eousness must be " taken up out of the way of God's people." 3 
The necessity of previous attainments of holiness must be dis- 
countenanced ; an instant application to Christ upon the warrant 
of his word encouraged ; the freeness of the invitations of the Gos- 
pel, and the willingness and sufficiency of the Saviour must be 
displayed : and finally, the certainty of acceptance to all that are 
willing to " repent and believe the Gospel," must be assured. " Re- 
pent and be converted." ." Believe and be saved." " Look and 
live." " Whosoever will, let him come." 4 We are not to commence 
with the outskirts of the Gospel, and so reason on step by step till 
we come to Christ — thus keeping the sinner waiting in the dark. 
He wants to see the king. There needs no long ceremonial of 
approach from a distance. Let the great object be placed in imme- 
diate view. Every thing short of this is a grand impertinence. 

ritur in Ministris Christi : quos oportet, non modo ipsam substantiam (ut ita loquar) et 
possessionem veritatis retinere ; sed extremos etiam limites, et quasi cortfinia ejusdem de- 
fendere — in Col. iv. 4. 

1 Bishop of Chester's Apostolical Preaching, pp. 257, 258. Some valuable thoughts 
may be found in Macknight's Esay I. — Prefatory to his Commentary on the Epistles. 

2 Charges, p. 16. Need we remark how clearly this important advice and this divine 
example are opposed to the doctrine of Reserve, lately promulgated in ' The Tracts for 
the Times,' (Tract 80.) a doctrine that fearfully obscures the glory and paralyzes the in- 
fluence of the glorious gospel of the grace of God 1 

3 Isaiah Ivii. 14. * Acts iii. 19. xvi. 31. John iii, 14, 15. Rev. xxii. 17. 



DOCTRINAL PREACHING OF THE GOSPEL. 229 

The sinner is dying - , he is in instant, urgent, need of the physician 
and the remedy. The brazen serpent must be lifted up before him 
— not because he believes : but because he needs, and that he 
may believe. 

This is the Gospel in its freeness and suitableness. And this 
Scriptural simplicity in our instructions, will preserve us from par- 
alyzing our Ministrations by tame and subordinate topics ; like 
men, whom Bishop Reynolds aptly describes — 'of an Athenian 
temper, " who spend all their time in nothing else, but either to tell 
or to hear some new" Theology ; not contenting themselves with 
the wholesome form of sound woids, and the general harmony of 
orthodox doctrine — who direct all the studies and navigations of 
their minds unto Theologia incognita, to practise new experi- 
ments, and to make new discoveries. In things doctrinal to cry up 
new lights, and to amuse the people with metaphysical fancies, 
as if they were deep and heavenly mysteries ; and in the mean 
time to neglect the preaching of duty, and the savoury and saving 
principles of repentance and new obedience, is a far readier means 
to make men question the truth of all that they learned before, 
than ever to attain any certain knowledge of the things which are 
newly taught them.' 1 

This spirit of simplicity will also preserve in us a holy reverence 
for every tittle of Scripture, and a holy jealousy of perverting a sin- 
gle particle. In expounding Scripture, we shall be led to adopt 
that interpretation, which seems most naturally to flow from Di- 
vine teaching ; and which, if we belonged to no party in the 
Church, would appear to us to be the genuine meaning. 

Our doctrinal instructions must also be connected. No ser- 
mon can give the whole Gospel in detail. Yet it should give its 
subject, as a part of a connected whole, and in distinct relation to 
the whole system. Many important truths of the Gospel may be 
preached in a disjointed manner ; and yet the Gospel itself, truly 
speaking, not be preached. The perfections of God, without a 
view of their harmony in the work of Christ — the purposes of God, 

1 Sermon on Self-denial, Works, pp. 809, 810. After warning against ' affectation of 
new senses and meanings of Scripture, and picking exceptions at the pious and solid 
expositions of other learned men' — he adds this admirable advice — ' Whenever we judge 
it needful to interpose any opinion or sense of our own, let us — First — do it with humil- 
ity and reverence, and with reservation of honour and reverence unto others from whom 
we differ; not magisterially with an evprjK-a, as if we spake rather oracles than opinions. 
Secondly, let us take heed of departing from "the analogy of faith," and that "know- 
ledge which is according to godliness," into diverticles of fancy and critical curiosity ; 
but let us resolve ever to judge those expositions best and soundest, which are most 
orthodox, practical, and heavenly, and most tending unto the furtherance of duty and 
godliness.' 



230 VIEW OF THE CHRISTIAN MINISTRY I 

unconnected with the freeness and holiness of the Gospel — the glo- 
ries of heaven, without a reference to Christ as the way thither — 
the power, defilement, guilt, and condemnation of sin, separated 
from the doctrine of salvation through Christ — the work of the 
Holy Spirit, unconnected with the atonement — holiness irrespective 
of union with Christ — his imputed righteousness disunited from his 
imparted righteousness — the reception of him by faith, without its 
active working in the renewal of the heart — the exhibition of the 
promises, separated from the duties ; or of the duties, independent 
of their constraining motives — these may be severally portions of 
the Gospel ; but, being broken off from their Scriptural connexion, 
they do not constitute the preaching of the Gospel. These broken 
fragments of truth cannot produce that solid foundation and super- 
structure of Christian doctrine, by which the temple of God is 
raised. Misplacing of the truths of the Gospel, like confusion in 
the machinery of clock-work, makes the whole system go wrong. 
Disconnecting the operation of the Gospel from its principles, par- 
alyzes all quickening influence. Important statements of practical 
truth, without a direct and immediate reference to Christ, produce, 
instead of " the pleasant fruits of the Spirit," only " wild grapes," 
or " dead works." For as " faith without works is dead," so works 
without faith are dead also. 

It is possible therefore to preach much valuable truth essentially 
belonging to the Gospel, and yet not to preach the Gospel — to 
preach about Christ, yet not to preach Christ. There may be a 
want of that vital connection which links every part of the Divine 
system to the whole. Thus again we may forcibly set forth the 
importance of religion, without showing its true and spiritual char- 
acter. Or we may be clear upon the point of the sinner's ruin, 
and indefinite in explaining the remedy, and not constantly com- 
bining the one with the other. These defective statements (gener- 
ally attributable to youth, inexperience, to an early bias, or to im- 
perfect apprehensions,) mar the beauty and completeness of the 
Gospel, and enervate its heavenly power and demonstration. But 
we must not mutilate, suppress, or disconnect truth, because others 
have perverted it. We must not deny to the children their bread ; 
because some may have adulterated it, or others (to use our Lord's 
image) " cast it unto the dogs." 1 We must not withhold the 
" strong drink from him that is read)^ to perish," or the " wine" of 
heavenly consolation from " those that be of heavy hearts," 2 because 
some have intoxicated themselves by unseasonable mixtures. If 
1 Matt. xv. 26. 2 p r ov. xxxi. 5. 



DOCTRINAL PREACHING OF THE GOSPEL. 231 

some poison their people, others may be in danger of starving them. 
How few, comparatively, are "pastors according to God's heart, 
feeding his people with knowledge and understanding I" 1 Revul- 
sion is one of the indirect evils of unscriptural schemes. We for- 
get that opposition to error, may be error ; that (as has been 
wisely observed) i heresy is not to be cured by heresy, but by 
truth ;' 2 and that truth (as for example — the doctrine of election) 
may be so distorted in its statement, and dissevered from its con- 
nexion, as to become positive error. Half-statements also on either 
side are mis-statements ; and it is of little moment to speak on 
some points " with the tongues of men and of angels," if on other 
points of considerable, if not of fundamental, importance, we speak 
indecisively, or under misconception. 

We should be careful also, that our doctrinal statements be un- 
fettered. In order to this, we must not be satisfied with a human 
medium of perception. We must search for ourselves. It is " in 
God's light that we must see light." 3 And yet, in attempting to 
embrace the whole Scripture, and to aim at Bible preaching, it is 
extremely difficult to escape the bias of some theological system. 4 
No such system however grasps the entire compass of truth ; nor 
indeed can it be arranged without the smoothing of many rough 
edges, and the omission of many texts from fear of inconsistency. 
Christian integrity, therefore, will labour to state the doctrines of 
the Gospel, as they lie unfettered, though not unconnected, in the 
sacred volume. The system of Scripture (for doubtless there is a 
system of scriptural truth) embraces the sovereignty of God in per- 
fect consistency with his universal equity, and the free agency of 
man untouched by his total depravity. And if our reason cannot 
discern or adjust the consistency of these seemingly opposite points, 
yet faith will receive them both with equal simplicity, and state 
them both in the most unmeasured terms ; leaving the harmoni- 
zing of them to the infinite wisdom of God. If God as a Sover- 
eign " worketh all things after the counsel of his own will ;" yet 
does his mercy flow freely, according to the faithful engagements 
of his covenant. He " divideth unto every man severally as he 
will." He may give, or he may refuse. Yet he hath said — " Seek, 
and ye shall find ;" and by this promise he hath engaged, that 
none " shall seek his face in vain." 5 In the work of regeneration, 

1 Jer. iii. 15. 2 Cecil's Life of Cadogan. 3 Psalm xxxvi. 9. 

4 Witsius thus solemnly warns his modest Divine — ' Ea (Dei oracula) quovis, vel levis- 
simo torquere modo, ut praejudicatis respondeant hypothesibus, nefas ac propemodum 
scehis est.' De Theologo Modesto. 

5 Matt. vii. 7, 8, with Isaiah xlv. 19. 



232 VIEW OF THE CHRISTIAN MINISTRY I 

God is the only efficient mover. Man is entirely passive. Hence 
it seems to follow, that he is acted upon as a machine. Yet is he 
" drawn with the cords of a man." 1 No constraint is put upon his 
will. 2 Salvation is offered, not forced upon him. His free agency 
therefore is preserved, while the whole work from first to last is the 
grace of God. 3 All is of God, who works in setting us to work, 4 
and whose rule of procedure is — " He that hath, to him shall be 
given." 5 Man is addressed as a rational agent. Though paralytic, 
he is commanded to walk. Though dead, he is called to " rise 
from the dead." 6 He may come to Christ. He is invited to come. 
He is bound to come ; and it is his sin, if he does not come ; while 
at the same time his selfish unhumbled heart chains him under a 
moral inability to come, and leaves him without excuse. For it 
cannot be supposed, that his inability cancels his obligation ; or 
that God will compromise with carnal men, by requiring any thing 
less than his just and absolute claim. But thus man is urged to 
acts, for which he has no inherent power. He is pressed with top- 
ics, which have a moral suitableness to interest his faculties, and 
move his natural affections : and in this constituted order of means, 
the sovereignty, grace, and power of God give life to the dispensa- 
tion of his word. We deal with rational beings, capable of appre- 
hending our message, and answerable for their reception of it. Let 
it be therefore comprehensive, simple, connected, and unfettered ; 
and " the Lord will give testimony unto the word of his grace." 7 

We have enlarged upon this subject from the decided conviction, 
that a Scriptural standard of doctrine is indissolubly connected 
with a corresponding elevation of holiness and privilege. To ac- 
commodate our statement to the philosophy of the hman mind in 
the hope of conciliating regard, is to forget the native enmity of 
the heart to the Gospel, 8 and the determined opposition manifested 
to the Ministry of the wisest and most attractive of all preachers. 9 
On this principle the Apostle would never have stumbled the Jew 
and the Greek by " the foolishness of the cross" — that is, he would 
never have brought " the power and wisdom of God" for their con- 
version to the Gospel. 10 Indefinite and indecisive statements may 

1 Hosea xi. 4. 2 s e e Psalm ex. 3. 

3 Augustine well remarked — ' Si non sit liberum arbitrium, quomodo damnabitur mun- 
dus 1 Si non sit gratia, quomodo servabitur V Nearly identical was Bernard's language 
— ' Si non sit liberum arbitrium, non est quod salvetur ; si non sit gratia, non est unde 
salvetur.' Epist. 46. 

4 See Phil. ii. 12, 13. 5 Mark iv. 25. 

6 Eph. v. 14. See this subject illustrated in the parable of the dry bones. Ezek. 
xxxvii. 1 — 10. 7 Acts xiv. 3. 

s John i. 5 ; iii. 19, 20; Rom. viii. 7. » Matt. xi. 16—19: John xii. 37—40. 

io l Cor. i. 22—24. 



DOCTRINAL PREACHING OP THE GOSPEL. 233 

quiet the enmity of the heart, and may even bring our people to a 
certain stage of conviction ; but they will never carry them to the 
main point, and will be dependent upon human energy alone for 
their success. ' In these truths which we have ventured to pre- 
sent,' (as Mather reminds his Student) 'there are the articles, 
which the church either stands or falls withal. They will be the 
life of your Ministry, nor can the power of godliness be maintained 
without them. The loss of these truths will render a Ministry 
insipid and unfruitful ; and procure this complaint about the shep- 
herds — " The diseased ye have not strengthened, neither have ye 
brought again that which was driven away." ,J " Simplicity, and 
godly sincerity" — not talent or eloquence — are the principles of our 
agency. One short sentence describes our system — " Christ is all, 
and in all." 2 He is not only exhibited in the picture, but in the 
foreground — as the principal figure — where every part of the picture 
is subordinated, to give him that prominence and effect, which 
attract the eye and the heart exclusively to Him. 3 

The striking exhortation of Bishop Reynolds w T ill fitly conclude 
the subject — l Studiously and conscientiously apply yourselves to 
this heavenly skill of spiritual preaching. So convince of sin — 
the guilt, the stain, the pollution of it, the curse and malediction, 
whereunto the soul is exposed by it — that your hearers may be 
awakened, and humbled, and effectually forewarned " to flee from 
the wrath to come." So convince of the all-sufficient righteousness 
and unsearchable riches of Christ, the excellency of his knowledge, 
the immeasurableness of his love, the preciousness of his promises, 
'•'the fellowship of his sufferings, the power of his resurrection," the 
beauties of his holiness, the easiness of his yoke, the sweetness of 
his peace, the joy of his salvation, the hope of his glory — that the 
hearts of your hearers may burn within them, and they may " fly, 
like doves unto their windows," for shelter and sanctuary into the 

1 Mather's Student and Pastor, p. 185. 2 Col. iii. 11. 

3 Bowles gives some cogent reasons for this full exhibition of Christ in our Ministry. — 

1. Because in him is our only hope of salvation, Acts iv. 12 ; John xiv. 6. 2. Because 
he is the scope of the whole Scripture, the whole range of truth being employed — either 
(like the Mosaic ceconomy,) " to bring us to him" — or to describe him as if before our 
eyes — or to lead us to communion with him by the outward and inward means — or 
lastly, that we might walk worthy of him. 3. Because all the first Ministers of the Gos- 
pel unite in giving him the pre-eminence in their Ministrations — John the Baptist. (John 
i. 29.) Philip, (Acts viii. 5.) Paul, (Acts ix. 20. 1 Cor. ii. 2. Eph. hi. 8.) 4. Because 
all our works except they be grafted on him, are no better than splendid sins. (John xv. 
4. 5.) Lib. ii. c. 8. Again, 1. From the dignity of his person, (Col. ii. 3, 9. Cant. v. 
9 — 16.) fitting him, as God and man, to be our Redeemer and the ground of our faith. 

2. From his office as Mediator between God and man on our account. 3. From the 
inestimable blessings that flow from him. c. 13. ' Christum illi soli annunciant vere, et 
uti oportet, qui in illo solo docent omnem spem salutis humanae repositam, qui per ilium 
solum agnoscunt divitias gTatise Divinae ad nos derivari.' Dav. in Col. i. 28. 

30 



234 VIEW OF THE CHRISTIAN MINISTRY*. 

arms of such a Redeemer, who " is able" and willing " to save to 
the uttermost those that come unto God by him" — that they may 
with all ready obedience, and by the constraining power of the 
love of Christ, yield up themselves to the government of this Prince 
of Peace, by whom " the Prince of this world is judged and cast 
out," his " works destroyed," and we for this end " bought with a 
price," that we should " not be our own," but his that bought us ; 
nor "live any longer unto ourselves," but unto him that "loved us, 
and died for us, and rose again." 

"Preach Christ Jesus the Lord." "Determine to know no- 
thing among your people, but Christ crucified." Let his name 
and grace, his spirit and love, triumph in the midst of all your ser- 
mons. Let your great end be, to glorify him in the heart, to ren- 
der him amiable and precious in the eyes of his people, to lead 
them to him, as a sanctuary to protect them, a propitiation to rec- 
oncile them, a treasure to enrich them, a physician to heal them, 
an advocate to present them and their services to God, as wisdom 
to counsel them, as righteousness to justify, as sanctincation to re- 
new, as redemption to save. Let Christ be the diamond to shine 
in the bosom of alt your sermons. 1 



II.— EXPERIMENTAL PREACHING OF THE GOSPEL. 

• Perhaps the theory of the Gospel was never better understood 
since the Apostles' day, than it is at present. But many, who 
preach it, or who profess it, seem to lay too much stress upon a 
systematical scheme of sentiments, and too little upon that life and 
power, that vital, experimental, and practical influence, which 
forms the character, and regulates the conduct, of an established 
Christian.' 2 Our statements may be full and simple, connected 
and unfettered ; but without an application of the didactic system 
to the sympathies of the heart, they will impart only a cold and 
uninfluential knowledge. We would not indeed be always dealing 
with certain trains of spiritual exercises ; but to enter with minute- 
ness into the varied feelings, difficulties, conflicts, and privileges, 
belonging to what Scougal aptly calls ' the life of God in the soul 
of man,' is most important. 

1 Works, pp. 1039, 1040. An uniform edition of his works has been lately presented 
to the public, dedicated to the present Bishop of London. The Christian Remembrancer 
justly ranks Bishop Reynolds as ' one of the most eminent among the Divines of the 
seventeenth century ;' and marks this edition of his works, as ' forming a most valuable 
accession to our stores of sound and masculine theology.' November, 1826. 

2 Newton's Life of Grimshaw, p. 65. 



EXPERIMENTAL PREACHING OF THE GOSPEL. 235 

The connection of this section with the preceding is obvious. 
Christian experience is the influence of doctrinal truth upon the af- 
fections. Except therefore we exhibit the principles of the truths 
of God, we cannot excite those exercises which connect the heart 
with him. That preaching, however, which is merely descriptive 
of Christian feelings, irrespective of their connection with Scrip- 
tural doctrine, is unsubstantial and defective ; whereas an intelligent 
statement of truth from the preacher's heart, naturally flows with 
experimental sympathy to the hearts of his people. 

Much wisdom is required, to adopt this style of preaching with 
advantage. It includes the various degrees of religious impression ; 
the power of conviction ; the danger of stifling it ; and the best 
method of cherishing, deepening, and directing its influence. The 
power of Satan also — " taking" the multitude " captive at his 
will," 1 and his active and too successful influence over the servants 
of God — the incessant working of native principles of corruption, 
combining with, and aiding, the grand designs of the enemy — all 
need to be most correctly delineated. Some important rules for 
the assurance of sincerity, and for a Scriptural " trial of the spirits, 
whether they be of God," 2 will be appended to these discussions. 
The different offices of the Holy Spirit — " helping infirmities" in 
prayer ; convincing, enlightening, consoling, strengthening every 
part of the soul ; imprinting the Divine image, and bearing wit- 
ness to his own work — these also will form full and interesting sub- 
jects for detailed exposition. The connexion of his work with the 
love and offices of Christ, and the mutual interest and communion 
subsisting between Him and his church, in every part and in every 
member ; will present the grand subject of the atonement in its 
vivid application, and in all its experimental consolations. This 
view of the scheme of the Gospel widely differs from the dry and 
abstract doctrinal statement. Its life consists not in the exposition, 
but in the application of the doctrine to the heart for the sanctifica- 
tion and comfort of the sincere Christian. Subjects of this charac- 
ter may occasionally form entire subjects of our pulpit discourses ; 
though perhaps it is better, that they should give a general tone 
and character to our Ministry. Scriptural exhortations, however, 
to caution and watchfulness, must be judiciously introduced, in or- 
der to obviate the just imputation of enthusiasm in ourselves, and 
the real danger of it in our people. 

We need scarcely remark, that this interesting style of preaching 
presupposes a personal acquaintance with these exercises, and an 

i 2 Tim. ii. 26. 2 i j hn iv. 1. 



236 VIEW OF THE CHRISTIAN MINISTRY I 

individual interest in their privileges. It is experience alone that 
qualifies the Minister for usefulness, by enabling him to touch the 
tender strings of the heart, and to suit his instruction to the differ- 
ent cases, trials, and circumstances of his people. 1 * When he has,' 
(as Witsius beautifully observes) i not only heard something ; but 
seen, and handled, and tasted of the word of life, and has been 
taught, not by mere speculation, but by actual experience, what he 
has thus found out ; he safely inculcates, from the assured persua- 
sions of his mind, and applies to every case, from his own know- 
ledge of what is suitable to each.' 2 He must therefore expect his 
full portion of painful exercises ; not only for his own humiliation, 
(a most needful preparation for his success) ; but also — like his Di- 
vine Master — to " give him the tongue of the learned, that he may 
know how to speak a word in season to him that is weary." 3 His 
taste of the innumerable trials, fears, complaints, and temptations 
of private Christians, will alone enable him to prescribe the specific 
remedy for each varying complaint, and to exercise the sympathy 
of membership with them all. 4 

The Apostle in his letters to the churches, introduces occasional 
reference to his own experience with considerable effect. 5 And 
when we can tell our people — * We have passed with you through 
the same tribulations, conflicted with the same difficulties, fallen 
into the same snares, and overcome the same temptations' — this 
excites a reciprocity of interest ; and in the midst of present dis- 
tress they " thank God" for us, " and take courage" for themselves. 
Addresses of this character flow directly to the heart with a warmth 
and impressiveness, like the enlivening glow of the sun, as con- 
trasted with the cold clearness of moon-light. The way-post di- 
rects the traveller, but itself remains unmoved : but the living 
guide becomes a companion to sympathize with, enliven, and up- 
hold his fellow. The frequency and suitableness, however, of these 
references must be cautiously regulated ; lest we " preach ourselves" 
instead of " Christ Jesus the Lord," and set up our own experience 
as a standard for our people — thus putting the servant in the Mas- 
ter's place — a worm in the place of God. 

Our Pastoral Ministry will here supply much valuable assist- 
ance. In commenting upon the Epistle to the Galatians, Ave 
might present a faithful portraiture of the sin and danger of self- 

1 c Any little knowledge of my own heart, and of the Lord's dealings with my own 
soul, hath helped me much in my sermons ; and I have observed, that I have been apt 
to deliver that which I had experienced, in a more feeling and: earnest manner, than 
other matters.' Brown's Life and Remains. 

2 De Vero Theologo. 3 Isaiah 1. 4. 4 2 Cor. i. 3—7. 
s Rom. vii. Phil.^iii. 1 Tim. i. 12—15. et alia. 



EXPERIMENTAL PREACHING OF THE GOSPEL. 237 

righteousness. Yet an observation of the diversified workings of 
this subtle principle in our people would furnish the materials of a 
more close and individual application. The features of the different 
classes of our hearers, drawn from the most experimental divines, 
will have far less of reality and conviction, than those which we 
have sketched from life in the routine of pastoral intercourse. 

The advantages of this style of preaching are various and im- 
portant. Not to speak of the echo that it finds in the hearts of our 
people — it gives a peculiar flexibility to our Ministry ', and en- 
ables us to speak distinctly to the varying exigencies of people. 
It enables us also to make the proper use of our own experi- 
ence ; not making it the standard of our Ministry ; nor on the 
other hand regarding it as the cabinet of curiosities for private 
inspection — but working it up as useful materials for our ordinary 
addresses. This character of Ministry is also usually attended 
with a peculiar blessi?ig. ' I always find' (said the late Mr. Rich- 
mond) ' that, when I speak from the inward feelings of my own 
heart, with respect to the workings of inbred corruption, earnest 
desire after salvation, a sense of my own nothingness, and my 
Saviour's fulness ; the people hear, feel, are edified, and strength- 
ened. Whereas, if I descend to mere formal or cold explanation of 
particulars, which do not affect the great question — " What must I 
do to be saved" — my hearers and I grow languid and dull together, 
and no good is done.' 1 The study of the Apostolical Epistles will 
fully illustrate this style of preaching. What interesting details 
of lively experience are brought before us in Rom. viii. ! How 
widely different is that wonderful portion of Holy Writ from a dry 
statement of abstract truth ! It is the direct influence of Evan- 
gelical doctrine and precept, in the speaking testimony of the love, 
peace, holy fellowship, conflict, joy, and triumph of the consistent 
believer. 

Another use of this mode of preaching, is, its suitableness to all 
Christians alike. " As in water face answereth to face, so doth 
the heart of man to man." 2 As the features of the human counte- 
nance, (though so varied, that each may be considered an original) 
in all leading particulars are invariably the same ; so in Christian 
experience identity of character is preserved in the midst of an end- 
less diversity of feature. All being the "children," under the 
same Divine teaching, 3 will be taught substantially the same les- 
sons. And though the course of human instruction, or incidental 
circumstances, will individualize the several cases in their different 

i Richmond's Life, p. 184. 2 p rov . xxvii. 19. 3 Isa. liv. 13. 



238 VIEW OF THE CHRISTIAN MINISTRY I 

degrees of proficiency ; yet the same system of experimental in- 
struction will equally apply to all. The young and the more 
advanced will be alike profited by the detailed sketch of the ways 
and means, in which the principles of the heavenly life are im- 
planted, cherished, and maintained. Conviction also may flash 
even upon the unbeliever's mind — ■ If this be Christianity, I have 
yet to learn it, to feel it, and to enjoy it.' Who knoweth, but such 
a thought may give birth to a desire, and form itself into a prayer, 
which may prove the commencing era of a new life, such as will 
find its full scope and influence only in the boundless expanse of 
eternity ! 

Ill —PRACTICAL PREACHING OF THE GOSPEL. 

The Gospel may be preached in all the accuracy of doctrinal 
statement, and in all the richness of experimental comfort ; and 
yet may be only as " a very lovely song of one that hath a 
pleasant voice." 1 Its practical details are often a ground of of- 
fence, where its doctrinal expositions have been listened to with 
interest, and even its spiritual enjoyments been tasted with self- 
delusive delight. 2 It is more easy to deal with a darkened un- 
derstanding, and with excitable feelings, than with a corrupt will. 
And if the work of God were to end with the understanding and 
affections, without any corresponding practical obligations, the 
message would be far less offensive to the natural heart. But 
the Minister will feel, that the " declaration of all the counsel of 
God" would be as incomplete without a direct and detailed enforce- 
ment of practical obligation, 3 as in the absence of all reference to 
doctrine or experience. Let these three departments of preaching 
be exhibited in then* mutual connexion, dependence, and use ; and 
the head, heart, and life, will be simultaneously influenced. 

The connection of practical loith doctrinal preaching is of the 
utmost importance. Some have thought that the doctrine of 
Christ crucified is of far greater moment than the details of obliga- 
tion — as if the one did not necessarily belong to the other. To in- 
culcate Christian duty upon the basis of Christian doctrine — to 
represent it as the natural exercise of gratitude for redeeming love 
— to exhibit the operation of heavenly motives flowing from the 
doctrine of the cross — to mark the union of the soul with Christ, 
as the only source of holiness ; and to trace the acceptance of the 

i Ezek. xxxiii. 32. 2 See Matt. xiii. 20. John v. 35. Heb. vi. 5. 

3 See Matt, xxviii. 19, 20. 



PRACTICAL PREACHING OF THE GOSPEL. 239 

fruits of this union solely to his atonement and mediation — tew- 
connect all relative duties with the doctrine of Christ 1 — this was 
the apostolical — the only efficient — system of practical preaching ; 
this is raising a holy fabric upon the only "foundation laid in 
Zion." Bishop Horsley's testimony is most decisive on this point 
— ' The practice of religion will always thrive, in proportion as its 
doctrines are generally understood, and firmly received : and the 
practice will degenerate and decay, in proportion as the doctrine is 
misunderstood and neglected. It is true, therefore, that it is the 
great duty of a preacher of the Gospel to press the practice of its 
precepts upon the consciences of men. But then it is equally true, 
that it is his duty to enforce this practice in a particular way, 
namely, by inculcating its doctrines. The motives, which the re- 
vealed doctrines furnish, are the only motives he has to do with, 
and the only motives, by which religious duty can be effectually 
enforced. 12 

Bishop Home has well observed — ' To preach practical sermons, 
as they are called — i. e. sermons upon virtues and vices — without 
inculcating those great Scripture truths of redemption and grace, 
and which alone can excite and enable us to forsake sin, and fol- 
low after righteousness ; what is it, but to put together the wheels, 
and set the hands of a watch, forgetting the spring, which is to 
make them all go ?' 3 In another place he remarks to the same ef- 
fect, with his happy power of illustration — one ' thing indeed we do 
affirm, because we can prove it from Scripture, that whoever preach- 
es and enforces moral duties, without justification and sanctifica- 
tion preceding, may as well declaim upon the advantages of walk- 
ing, to a man that can neither stir hand nor foot : such is the nat- 
ural impotence of the soul to do any good thing, till it is justified 
and sanctified ! Let the declamation be ever so elegant, St. Peter's 
plain address, I suppose, would be worth ten thousand of them, 
to a cripple — "In the name of Jesus of Nazareth, rise up and 
walk." Such is the difference between an Ethical Divine and a 
Christian preacher !' 4 

1 Such as the duties of husbands, Eph. v. 25 — wives, 22 — servants, Eph. vi. 5 •, Col. 
iii. 1. Titus ii. 10 — subjects, 1 Peter ii. 13 — 25 — evil speaking, Titus iii. 2 — 7. Com- 
pare also the Apostle's preaching to Felix, Acts xxiv. 21, 25. The illative particle (there- 
fore) significantly illustrates this connexion and dependence. Rom. xii. 1 ; Ephes. iv. 
1 ; Col. iii. 1, &c. 

2 Charges, p. 10. 3 Bishop Home's Essays, p. 162. 

4 Bishop Home on preaching the Gospel, pp. 7, 8. 'A morality more elevated and 
pure, than is to be met with in the pages of Seneca or Epictetus, will breathe through 
your sermons founded on a basis, which every understanding can comprehend, and en- 
forced by sanctions, which nothing but the utmost stupidity can despise — a morality, of 
which the love of God, and a devoted attachment to the Redeemer, are the plastic soul, 
which, pervading every limb, and expressing itself in every lineament of the new crea- 



240 VIEW OF THE CHRISTIAN MINISTRY : 

In illustration of this subject — the doctrine of the Trinity is 
stated in connexion with Christian worship, and with the exercise 
of love to God. 1 From the doctrine of the incarnation is drawn at 
one time an arrow of conviction ; 2 at other times it is the motive 
for humility, 3 love, 4 or obedience. 5 The atonement is displayed, as 
the principle of hatred of sin, 6 and love to the Saviour. 7 The doc- 
trine of election (as we have lately remarked 8 ) is always linked 
with personal holiness, and an incentive to persevering diligence. 9 
The sovereignty and freeness of grace are the principles of labo- 
rious activity, 10 not the allowance of Antinomian ease. 

Thus the doctrines of the Gospel not only explain the nature 
and obligation, but are themselves the principles — nay the only 
principles — of holiness. We must live every moment by faith ; and 
as we live, we shall love — overcome the world — crucify sin — delight 
in the service of God. No mere precepts will extirpate the natural 
love of sin, or infuse this new bias in the heart. The doctrine of 
faith alone effects this mighty change, by exhibiting Christ as the 
source of life, and detailing all the exercises of holy practice, flow- 
ing from that life. 11 We say — detailing — because the Apostle 
(whose preaching in this respect is our model) — describes the new 
man, not only in his general appearance, but in the delineation of 
his every feature and movement. He follows out the general in- 
culcation of holiness into the distinct enumeration of particular du- 
ties, and reproof of particular sins, as his knowledge of the state of 
his people dictated to him. 12 

The connexion of practical with experimental preaching is 
also of considerable moment. An exclusive standard of experimen- 
tal preaching, and an unvaried representation of the joys of the 
Gospel — irrespective of practical obligations, would be a most un- 
faithful and sickly dispensation of our Divine commission. We 
must show Christian privilege to be a principle not of inactive in- 
dulgence — but of habitual devotedness to God. It is, when the 
man of God is realizing his interest in an heavenly portion ; when 
a sense of pardon is applied to his soul ; when the seal of the Spirit 

ture, gives it a beauty all his own. As it is the genuine fruit of just and affecting views 
of Divine truth, you will never sever it from its parent stock, nor indulge the fruitless 
hope of leading men to holiness, without strongly imbuing them with the spirit of the 
Gospel. Truth and holiness are, in the Christian system, so intimately allied, that the 
warm and faithful inculcation of the one, lays the only foundation for the other.' Hall's 
Sermon, p. 39. 

I Matt, xxviii. 19. 2 Thess. hi. 5. 2 y e have killed the Holy One. Acts hi. 14, 15. 
3 Phil. ii. 4—6. * 2 Cor. viii. 9. s Matt. xvii. 5. Acts hi. 22, 23. 
6Rom.v.vi. 7 2 Cor. v. 14, 15. « See p. 224. 9 2 Pet. i. 10. 10 Phil. ii. 12 ; 13. 

II See an admirable sermon on this subject preached at the Visitation of the Archdea- 
con of Wells. By Ralph Lyon, M.A. 

l * See Rom. xii. ; Eph. iv. v. throughout. 



PRACTICAL PREACHING OF THE GOSPEL. 241 

is impressed upon his heart ; when his soul is invigorated by " fel- 
lowship with the Father, and with his Son Jesus Christ" — then it 
is, that the grateful enquiry springs forth, — " What shall I render 
unto the Lord for all his benefits towards me 7" 1 The detail of 
Christian duty is the practical expression of his gratitude for exper- 
imental privileges. His relative connexions are now improved for 
increased activity in the discharge of every social obligation — "that 
he may adorn the doctrine of God his Saviour in all things/' 
Thus (as has been beautifully observed) 'Christ is the soul of 
duty, of grace, of privilege. Christ is the. light and warmth, 
which cheerand an imate to exertion. It is the promise, and not 
the precept ; it is encouragement, and not exaction ; it is grace, 
and not nature, which consecrates a course of moral beauty and 
blessing, and convinces the believer, that, whether grace is to be 
exercised, or duty discharged, he is eminently " God's workman- 
ship," " the nevi man, which after God is created in righteousness 
and true holiness." ' 2 Scriptural preaching will expound doctrines 
practically, and practice doctrinally ; omitting neither, but stating 
neither independent of the other, or unconnected with experimen- 
tal religion. We are sometimes indeed said to deny or enervate 
our practical obligations, by insisting upon full statements of doc- 
trine, distinct, but not separate, from practice. But ' how' (remarks 
Bishop Home) ' we can be said to deny the existence of moral du- 
ties, because we preach faith, the root from whence they spring, I 
know not ; unless he that plants a vine, does by that action deny 
the existence of grapes. The fruit receives its goodness from the 
tree, not the tree from the fruit, which does not make the tree 
good, but shows it to be so. So works receive all their goodness 
from faith, not faith from works ; which do not themselves justify, 
but show a prior justification of the soul that produces them.' 3 

But if some be defective in their doctrinal statements, others are 
equally so in their practical enforcements. They withhold the 
details of Christian practice, lest they should entrench upon the un- 
conditional freeness of the Gospel covenant. They expect prac- 
tice to flow necessarily from the abstract exposition of doctrine, 
without the superfluous aid of hortatory persuasions. Yet did not 
the Apostles thus leave the tree to grow of itself, and put forth its 
leaves, buddings and fruit, without active care and nurture. They 

1 Psalm cxvi. 12. Coinp. Isa. vi. 6 — 8. 2 Budd on Infant Baptism, p. 446. 

3 Bishop Home on preaching the Gospel, pp. 5 — 11. It is almost needless to remark 
the consonance of this view with the truly Scriptural, but deeply humbling doctrine of 
Article xiii. Upon this view Augustine justly denominated the moral virtues of Pagan 
philosophers, ' splendida peccata.' ' Per fidem venitur ad opera ; non per opera venitur 
ad fidem' — was one of the sententious aphorisms of the old Divines. 

31 



242 VIEW OF THE CHRISTIAN MINISTRY I 

were not satisfied with supplying their churches with a principle, 
and leaving them to their own search for a rule and a remem- 
brancer. Who so minute in his detail of practical duties, as he 
that is most full in his statements of Scriptural doctrine ? The 
latter chapters of St. Paul's Epistles (as we have hinted) expound 
the practical obligations in immediate connexion with Evangelical 
doctrine ; so that a misguided commentator, or preacher, would 
find himself in considerable perplexity, either in dismissing his ex- 
position of his Epistles at the close of his doctrinal statement, or in 
pursuing the practical parts with a disrelish upon his own mind. 
Are not the closing chapters of the Epistles component parts of the 
New Testament revelation ? And did they not form a part of 
Apostolical instruction to professing churches ? We fear that the 
restricted Ministry often shows a disrelish to vital holiness (tolera- 
ble in general statements, but revolting in detail), or at least to a 
close and searching scrutiny of the heart, and to the measurement 
of conduct by the uncompromising standard of the Gospel. Men 
will be Christians, so long as articles of faith are concerned. — They 
can " understand all mysteries and all knowledge." But to be 
told (even upon the authority of an Apostle) that " faith, if it hath 
not works, is dead, being alone," 1 — is in their view legality, incon- 
sistent with the freeness and simplicity of the Gospel. And yet in 
conformity to " the teaching wisdom given unto their beloved 
brother Paul," the other Apostles interwove their practical exhorta- 
tions into the thread of their doctrinal instructions ; and thus they 
raised a goodly superstructure upon the solid foundation of Scrip- 
tural truth. 2 The wholesome doctrine of Christ includes the path 
as well as the hope — the fruitfulness as well as the consolations — 
of the Gospel ; so that the separation of the doctrine from the holi- 
ness of the Gospel is as defective a statement, as the disunion of 
holiness from the doctrine of the cross. Partial preaching will pro- 
duce a luxuriant crop of partial hearers, to whom a large part of 
Scripture is useless ; full of notions, excited in their feelings, for- 
ward in their profession ; but unsubdued in their habits and tem- 
pers, equally destitute of the root, the life, activity, fruitfulness, en- 
joyment, perseverance, of vital religion. Nor is this tone of Min- 

1 James ii. 17. 

2 Upon this model ought the Ministers of the Gospel to form their preaching — Minis- 
ters are not to instruct only, or to exhort only, but to do both. To exhort men to holi- 
ness and the duties of the Christian life, without instructing them in the doctrine of 
faith, is to build a house without a foundation. And on the other side, to instruct the 
mind in the knowledge of Divine things, and neglect the pressing of that practice and 
power of godliness, which is the undivided companion of true faith'; is to forget the build- 
ing, that ought to be raised upon that foundation once laid, which is likewise a point of very 
great folly. Leighton on 1 Peter ii. 11. 



APPLICATORY PREACHING OP THE GOSPEL. 243 

istry less hurtful to the sincere professor of the Gospel. In the 
neglect of habitual self-examination, and a well-ordered conversa- 
tion, the light of orthodox profession will partake more of the spec- 
ulative than of an influential character ; and the " knowledge that 
pufFeth up" will be often substituted for the " charity that edifleth." 
Let not therefore the dreaded imputation of being thought moral 
preachers, deter us from inculcating the requirements, as well as 
illustrating the doctrines, of the Gospel. Practical preaching is 
needed to sift the false professors of religion, and to quicken sin- 
cere Christians. The management of it is perhaps more difficult 
than doctrinal discussions. Yet is it consistent with the most 
unfettered display of Scriptural doctrine, and indeed mainly con- 
stitutes its perfection and effectiveness. 1 



IV.— APPLICATORY PREACHING OF THE GOSPEL. 

Bishop Davenant remarks, that ' the philosopher's maxim — 
that every action is done by the touch — has a principal place in 
the sacred action of preaching. The doctrine generally proposed, 
is occupied, as it were, in a distant object, and can never reach the 
soul itself; but its specific application comes in a manner into 
the very interior of the mind, and touches and penetrates it.' 2 
This application forms the life and interest of preaching, and (what 
is more important) is the grand instrument of conviction. We 
pass over the lesser matters by the way, to hasten to our main de- 
sign — " the saving of ourselves, and of them that hear us." 3 ' For 
this end we must show them' (as Archbishop Seeker reminds us) 
' from first to last, that we are not merely saying good things in 
their presence ; but directing what we say to them personally, as 
a matter which concerns them beyond expression. More general 
discourses they often want skill to take home to themselves, and 
oftener yet, inclination ; so they sit all the while stupidly regard- 
less of what is delivered. Therefore we must interest them in it, 
by calling upon them to observe, by asking them questions to an- 

1 ' Mr. Robinson' — observes his Biographer — ' was eminently a practical preacher ; 
generally he had much of Evangelical doctrine in his sermons ; sometimes he was ex- 
perimental ; but he was always practical. Never did he discuss a doctrine without 
drawing from it strict practical conclusions, and closely applying them to the con- 
science ; never did he detail Christian experience without specifically pointing out its 

Eractical tendencies: often he entered very minutely and particularly into a full and 
eart-searching developement of distinct parts of duty : insomuch that some of his hear- 
ers, who did not greatly approve his doctrinal opinions, were led highly to extol his 
Ministry, as being replete with useful family instructions.' Vaughan's Life, pp. 309, 
310. 

2 Dav. in Col. i. 21. 3 1 Tim. iv. 16. { Semper ad eventum festinat.' Horace. 



244 VIEW OF THE CHRISTIAN MINISTRY I 

swer silently in their own mind, by every prudent incitement to 
follow us closely.' 1 Massiilon's preaching is said to have been so 
pointed, that no one stopped to criticise or admire. Each carried 
away the arrow fastened in his heart, considering himself to be the 
person addressed, and having neither time, thought, nor inclination 
to apply it to others. 2 

We must not expect our hearers to apply to themselves such 
unpalatable truths. So unnatural is this habit of personal appli- 
cation, that most will fit the doctrine to any one but themselves ; 
and their general and unmeaning commendation too plainly be- 
speaks the absence of personal interest and concern. The preach- 
er must make the application himself. 3 The "goads and nails" 
must not be laid by, as if the posts would knock them in ; but 
"fastened by the masters of assemblies." 4 To insist therefore upon 
general truths without distributive application ; or to give import- 
ant directions without clearing the way for their improvement — 
this is not, according to the design of our Ministry, to lay the truth 
at every man's door, to press it upon every man's heart, and to 
" give to them their portion of meat in due season." 5 That tone 
of preaching, that smoothes down or qualifies revolting truths — 
that does not cause the hearers some uneasiness — that does not 
bear directly upon them as individuals, but feebly illustrates the 
living power of the word ; 6 nor will it ever " compel sinners to come 
in" 7 to the Gospel. It will probably only produce the heartless re- 
ply — " How forcible are right words ! but what doth your arguing 
reprove ?" 8 This palatable ministry, that blunts the edge of " the 

i Charges, pp. 181, 182. 

2 Mr. Cecil adopted Lavater's practice — to fix on certain persons in his congregation, 
as representatives of the different classes of his hearers — to keep these persons in his eye 
in the composition of his sermons — and to endeavour to mould his subjects, so as to meet 
their respective cases. This rule obviously requires much judgment to avoid that person- 
ality, which — except in particular cases, (1 Tim. v. 20.) belongs to private — not to public 
rebukes. (Matt, xviii. 15.) Perhaps the better general rule would be to aim at that direct 
exhibition of truth, which would compel conscience to do its own work in individual ap- 
plication. Compare Dwight's Sermons, Vol. ii. 451 — 454. 

3 See 2 Sam. xii. 1 — 7. When John preached generally, " Herod heard him gladly;" 
when he came to particulars of application — " It is not lawful for thee to have thy bro- 
ther's wife" — the preacher lost his head. ' The Minister' (as an excellent old Divine 
observes) ' should desire to have that knowledge of all his hearers, that he may be able 
to speak as particularly to every one as is possible. (Jer. vi. 27.) Though he may not 
make private faults public, or so touch the sin, as to note and disgrace the sinner ; yet he 
may apply his reproofs particularly, so that the guilty party may know and feel himself 
touched with the reproof. We must in preaching aim as directly as we can at him, whom 
we desire to profit. Our doctrine must be as a garment, fitted for the body it is made 
for ; a garment that is fit for every body, is fit for nobody. Paul saith of himself, that 
in his preaching he laboured to admonish every man, to present every man perfect in Christ 
Jesus.' Hildersham on John iv. Lect. lxxx. 4 Eccles. xii. 11. 

s 2 Tim. ii. 15, with Luke xii. 42. 6 Heb. iv. 12. » Luke xiv. 23. 

8 Job vi. 25. It was observed of Philip Henry, that ' he did not shoot the arrow of 
the word over the heads of his audience, in the flourishes of affected rhetoric, nor under 



APPLICATORY PREACHING OF THE GOSPEL. 245 

sword of the Spirit," in order to avoid the reproach of the cross, 
brings upon the preacher a most tremendous responsibility. 

Personal application formed the nerve of the preaching of the 
Jewish prophets, 1 and of our Lord's public and individual addresses. 
His reproofs to the Scribes and Pharisees, to the Sadducees and He- 
rodians, had distinct reference to their particular sins. 2 In his 
treatment of the young ruler, 3 and the woman of Samaria, 4 he 
avoided general remark, to point his instructions to their besetting 
and indulged sin — i talking to their thoughts,' (as a sensible writer 
has observed in the case of the young man) ' as we do to each 
other's words.' 5 Peter's hearers " were pricked to the heart" by his 
applicatory address. 6 Even the hardest heart — the most stubborn 
sinner — is made to smart under the point of the two-edged sword. 7 

Nothing of this kind is found in the instructions of the heathen 
sages. Plato, Aristotle, and Tully, dealt out to their disciples cold 
and indefinite descriptions of certain virtues and vices ; but with no 
endeavours to impress the mind with personal conviction. Horace 
and Juvenal attempted something in this way ; but in a spirit 
more likely to excite ridicule and disgust, than to produce any 
practical result. Their system was a mass of inert matter, without 
action. Such probably also were the instructions of the Jewish 
teachers — consisting chiefly (as the Evangelist implies) of spiritless 
disputations, drawn from the traditions of men, with no power to 
work upon the mind, affections, or conscience. 8 

Preaching, in order to be effective, must be reduced from vague 
generalities, to a tangible, individual character — coming home to 
every man's business, and even to his bosom. He goes on in a 
slumbering routine of customary attendance. Nothing but the 
Preacher's blow — the hand not lifted towards him., hut actually 
reaching him — will rouse him to consideration. There is no need 
to mention names. The truth brought into contact with the con- 
science speaks for itself. 9 Even the ungodly can bear forcible ser- 
mons, without any well-directed aim. The general sermons, that 
are preached to every body, in fact are preached to no body. They 
will therefore suit the congregations of the last century, or in a 

their feet by homely expressions, but to their hearts in close and lively application.'' Life, 
p. 59. * Isaiah lviii. 1. Micah iii. 8. 

2 Comp. Matt. xxii. xxiii. & Matt. xix. 16—22. 

4 John iv. 7 — 26. Comp. Bishop of Winchester's Min. Char, of Christ, ch. 13. 

5 Benson's Life of Christ, p. 300. 6 Acts ii. 22—37. 

7 1 Kings xvi. 20. xxii. 8. Amos vii. 9. Luke iv. 28. Acts v. 33. Rev. xi. 10. 

8 Matt. vii. 29, with Mark vii. 1—9. 

9 Compare Matt. xxi. 45. John viii. 9. Often have Ministers been accused of preach- 
ing at individuals sermons written without the slightest knowledge of their cases. What 
is this, but the piercing of the two-edged sword % 1 Cor. xiv. 25. 



246 VIEW OF THE CHRISTIAN MINISTRY! 

foreign land, as well as the people before our eyes. ' Such dis- 
courses' (as Bishop Stillingfleet remarks) c have commonly little 
effect on the people's minds. But if any thing moves them, it is 
particular application as to such things, in which their consciences 
are concerned.' 1 We must therefore preach to our people, as well 
as before them. ' The consciences of the audience' should c feel 
the hand of the Preacher searching it, and every individual know 
where to class himself. The Preacher, who aims at doing good, 
will endeavour above all things to insulate his hearers, to place each 
of them apart, and render it impossible for him to escape by losing 
himself in the crowd. At the day of judgment, the attention ex- 
cited by the surrounding scene, the strange aspect of nature, the 
dissolution of the elements and the last trump — will have no 
other effect, than to cause the reflections of the sinner to return 
with a more overwhelming tide on his own character, his sentence, 
his unchanging destiny ; and, amid the innumerable millions 
which surround him, he will " mourn apart." It is thus the Chris- 
tian Minister should endeavour to prepare the tribunal of con- 
science, and turn the eyes of every one of his hearers upon him- 
self.' 2 

But this applicatory mode should extend to the consolatory as 
well as to the awakening exhortations of the Gospel ; bringing 
home the general promises of forgiveness to every distinct case of 
penitence and faith ; of direction, support, or comfort, to each 

1 Duties and Rights of the Parochial Clergy, p 31. 'General declarations against 
vice and sin, rouse men to consider and look about them ; but they often want effect, 
because they only raise confused apprehensions of things, and undeterminate propen- 
sions to action ; the which usually, before men thoroughly perceive or resolve what they 
should practice, do decay and vanish. As he that cries out 'fire' doth stir up people, and 
inspireth them with a kind of hovering tendency every way, yet no man thence to pur- 
pose moveth, until he be distinctly informed, where the mischief is ; (then do they, who 
apprehend themselves concerned, run hastily to oppose it) so, till we particularly discern, 
where our offences lie, till we distinctly know the heinous nature and the mischievous 
consequences of them — we scarce will effectually apply ourselves to correct them. 
Whence it is requisite, that men should be particularly acquainted with their sins, and 
by proper arguments be dissuaded from them.' Barrow's Sermons. ' General discourses 
do not so immediately tend to reform the lives of men, because they fall among the crowd, 
and do not touch the consciences of particular persons in so sensible and awakening a 
manner, as when we treat of particular doctrines and sins, and endeavour to put men 
upon the practice of the one, and reclaim them from the other, by proper arguments 
taken from the word of God, and from the nature of particular virtues and vices.' Til- 
lotson's Sermons, folio, p. 491. 'The preacher who only flourishes in general notions, 
and does not aim at some particular argument, is like an unwise fisher, who spreads 
his net to the empty air, where he cannot expect any success to his labours.' Bishop 
Wilkins's Eccles. 

2 Hall's Sermons, &c. pp. 23, 24. George Herbert's ' Parson was used to preach with 
particularizing of his speech ; for particulars ever touch and wake more than generals.' 
Chap. vii. — ' Let every preacher so preach, as every wise preacher ought to preach ; not 
only unto men or unto men's ears, but into men's ears, and into men's hearts also, if pos- 
sible. It is easier to find out a sermon to preach unto the people, than to find out this 
skill and wisdom, how to be able to distil or preach a sermon into the people.' More's 
Wise Preacher. 



APPLICATORY PREACHING OF THE GOSPEL. 247 

particular emergency, as if they had been made for it alone. The 
property of a good portrait well describes a good sermon — that it 
looks directly at all, though placed in different situations, as if it 
were ready to speak to each — " I have a message from God unto 
thee." 1 

The doctrine of the sermon requires wisdom ; the application, 
earnestness. The one needs a clear head ; the other a warm heart. 
The discussion of our subjects must be in a straight line. Consid- 
erable latitude is allowable in the application. Many points may 
be purposely omitted in the course of discussion, to be here enforced 
with more effect. We may here also fix upon the conscience 
many things, which, in the progress of the sermon, were perhaps 
delivered in the abstract. 2 

The application of our discourse will furnish ample field for the 
exercise of natural talents and eloquence, diversified according to 
the character of the discussion. In historical subjects, it may be 
drawn either from some prominent feature of the record, or from 
some collateral circumstances connected with it. In doctrinal 
subjects, it would be usually deduced in the way of inference, illus- 
trating the practical tendency, or the experimental comfort of the 
doctrine. In a practical subject it would naturally flow from the 
detailed exposition of Christian duty ; some searching inquiry into 
our influential acknowledgment of the obligation ; or some clear 
exhibition of its reasonableness and advantage, together with the 
most effectual methods of overcoming opposing hindrances. In 
typical or parabolical subjects it would be sought from the anti- 
type or doctrine, to which the figure was related. The just appli- 
cation of prophetical texts requires much care and caution. In 
the prophecies relating to Christ, the path lies in the direct track 
of evangelical preaching. The prophecies relating to the Church 

1 Judges iii. 20. See Bishop Burnet's admirable remarks upon application at the close 
of our discourses. Pastoral Care, ch. ix. on Preaching. Also Claude's observations, with 
Mr. Simeon's notes appended. Mr. Alleine's preaching beautifully illustrated the ' heart 
and soul,' which the Bishop would bring to this point. — ' So loth was he to labour in 
vain, and to pass from one discourse to another, as one unconcerned whether he had 
sown any good seed or no on the hearts of his hearers ; that in the close of his applica- 
tory part on any text, he ever expressed his great unwillingness to leave that subject 
without some assurances, that he had not " fought" in that spiritual warfare, " as one 
that beateth the air;" when also he expressed his great fear, lest he should, after all his 
most importunate warnings, leave them as he found them. And here, with how much 
holy taking rhetoric did he frequently expostulate the case with impenitent sinners, in 
words too many to mention, and yet too weighty to be forgotten ; vehemently urging 
them to come to some good resolve, before he and they parted, and to make their choice 
either of life or death !' Alleine's Life and Letters. 

2 Quintilian remarks, that tbe power of tiie conclusion depends upon the warmth of 
its appeal to the heart. To this part the highest powers of address should be reserved. 
Here, if ever, it is proper to open all the fountains of eloquence. Here, if we have suc- 
ceeded in other parts, we may take possession of our hearers' minds. 



248 VIEW OF THE CHRISTIAN MINISTRY : 

— whether fulfilled or unfulfilled, whether referring to her present 
or prospective privileges and tribulations — set forth our interest in 
her promises, our sympathy in her trials, our anticipations of 
the glorious prospects of her triumphant state, or our danger from 
judgments impending over her. The prophetic declarations 
concerning the woi'ld, give full scope for awakening alarm and 
encouragement ; how certain ! how tremendous the danger ! how 
instant the urgency to humble ourselves before the power of our 
Judge, and to seek a lot among his obedient and happy people ! 

These remarks, however, chiefly suppose the application to be 
left to the close of the sermon. But Dr. Doddridge's advice was — 
'Remember, that the final application, reflections, or inferences, are 
not the only places, in which to introduce your addresses to the con- 
verted and unconverted.' 1 Indeed this practice is fraught with many 
disadvantages. The formality and routine of the address detract 
from its power ; while sudden, well-directed appeals — naturally aris- 
ing from the subject — are far more calculated to awaken the slum- 
bering interest. Add to which — the closing address too often falls 
powerless upon wearied attention ; or the preacher's mind, in the sight 
or anticipation of this, passes over the materials for conviction with 
undigested haste. The method of perpetual application, therefore, 
where the subject will admit of it, is probably best calculated for 
effect — applying each head distinctly ; and addressing separate 
classes at the close with suitable exhortation, warning, or encour- 
agement. 2 The Epistle to the Hebrews furnishes a most complete 
model of this scheme. Argumentative throughout, connected in 
its train of reasoning, and logical in its deductions — each succes- 
sive link is interrupted by some personal and forcible conviction ; 
while the continuity of the chain is preserved entire to the end. 
Thus the superiority of Christ to the angels (the first step of the 
argument) is improved as a motive for attention to the Gospel, and 
a warning against the neglect of it. 3 His superiority to Moses next 
suggests an encouraging excitement to stedfastness ; 4 the mention 
of whose name naturally introduces the history of the nation, to 
whom the inspired penman was addressing himself; and thus 

1 Doddridge's Preaching Lectures, Lect. 10. 

2 'You have been half an hour,' (said the late Mr. Robinson to a clergyman) 'with- 
out one word directly aimed at the conscience.' Life, p. 217. His own ' Scrip- 
ture Characters' (originally delivered in the form of sermons) are admirable specimens 
of this mode of address. See also Claude's Sermon on Phil. ii. 12 — Mr. Simeon's 
Sermon on the Gospel Message, appended to his edition of Claude — the Sermons of 
Walker of Edinburgh (as for instance, on 2 Cor. vi. 1,) and Vitringa's Sermon on the 
history of Jabez, (1 Chron. iv. 10.) in his Methodus Homiletica. 'As much as possible, 
sermons ought to be carried on in a strain of direct address to the audience.' Blair's 
Lectures. 

3 Heb. i. ii. < ibid. iii. 1—6. 



APPLICATORY PREACHING OF THE GOSPEL. 249 

brings out solemn caution and animating encouragement, in the 
view of their typical character and privileges. 1 Passing onward — 
the display of his superior excellency to the Levitical priesthood is 
varied with practical exhortation, fresh views of evangelical privi- 
lege, or some new and cheering glance at the all-sufficiency of his 
work. 2 The exhibition of the whole system of the Jewish economy 
— shadowing forth the incomparably more substantial privileges of 
the Gospel — is intermixed with heart-stirring motives to the exer- 
cise of faith, love, and general devotedness. 3 The concluding sketch 
of the Old Testament history, beautifully illustrates the identity of 
Christian principle under both dispensations : 4 while the various 
practical inferences deduced from it are well calculated to instruct 
and enliven the sincere believer under all his trials and perplexities. 5 

This method of current application is however the most difficult 
form of address. The skilful introduction of suitable topics, and 
the decent dismissal of them severally, before they become worn 
out — peculiar choice of thoughts and expressions — affectionate im- 
pressiveness and animation of manner, are indispensable to give to 
this mode of address its full effect. Hortatory subjects are on the 
whole best adapted, and doctrinal subjects the least fitting, for this 
way of preaching. It is not necessary to analyse exery minute 
particle of the text ; but far preferable, with due regard to textual 
exposition, to select the most impressive and awakening topics, 
forming the prominent features of the passage under consideration. 
This mode also, least of all, can be adopted as a system. Few 
men are capable of sustaining it equably, and with a suitable 
adaptation to the ever-varying occasions, and to the characters and 
circumstances of their hearers. It requires an elevated tone of ex- 
citement under judicious control, so as to be searching, appropriate, 
solemn, and animated throughout. Much depends, therefore, upon 
the preacher's state of mind. To enter in an unequal frame upon 
an exercise, which demands his full powers of interest and vigour, 
would probably end in personal discomfort to himself, and in total 
failure of effect. 

Closeness, faithfulness, discrimination, and love, will be the char- 
acteristics of this system ; the matter of which will be gathered 
from an accurate acquaintance with the individual cases of our 
hearers, and from a full display of the infinite riches of grace and 
glory, and of the tremendously awful consequences of "neglecting 
so great salvation." 

3 Ibid. viii. — x. 



i Heb. iii. 7-19. iv. 1—11. 


2 Ibid. iv. 12—16. v, 


4 Ibid xi. 


5 Ibid. xii. xiii. 




32 



250 VIEW OP THE CHRISTIAN MINISTRY 



V.— DISCRIMINATING PREACHING OF THE GOSPEL. 

" The discerning of spirits" 1 — including an accurate knowledge 
of the principles of human character and action — is a spiritual gift 
yet continued to the Church, for the wise and edifying discharge 
of our office. Whatever natural acuteness may belong to it, yet, 
as a spiritual qualification, it is that heavenly wisdom, of which 
the Preacher needs a double portion, and which is " given liberally 
unto him" 2 that asketh. 

The losing sight of the wide distinction between a credible pro- 
fession and a spiritual conversion has occasioned that too frequent 
and most dangerous mode of accrediting all persons as Christians, 
upon their acknowledgment of a national creed, or external regu- 
lations. It is as if either we had no unconverted hearers among 
us, or had no care about their conversion. One great end of our 
preaching is, distinctly to trace the line of demarcation between the 
Church and the world* Our Lord clearly marked this line of 
separation at the close of his sermon on the mount. 4 Boldness in 
declaring it will give a high tone of decision to our message. 6 ' As 
ministers of the word, we recognise but two classes among men — 
those that " are of God — and the whole world that lieth in wicked- 
ness." 6 They are described by their state before God, as righte- 
ous or wicked 7 — by their knowledge or ignorance of the Gospel, 
as spiritual or natural men 8 — by their special regard to Christ, 
as believers or unbelievers 9 — by their interest in the Spirit of 
God, " being in the Spirit, or having not the Spirit of Christ" 10 — 
by their habits of life, " walking after and minding, the things 
of the Spirit, or the things of the flesh" 11 — by their respective rides 
of conduct, the word of God, or " the course of this world," 12 — by 
the Masters whom they respectively obey, the servants of God, or 
the servants of Satan 13 — by the road in which they travel, the 
narrow way or the broad road 14 — by the ends to which their roads 
are carrying them, life or death — heaven or hell. 15 The line of 
demarcation, therefore, between these two classes, including the 
numerous modifications belonging to each, is like that "great 

1 1 Cor. xii. 10. 2 James i. 5. 

3 See this subject drawn out with equal power and accuracy in Dr. Chalmers' Sermons 
at the Tron Church, pp. 361, 362, and Watts' Humb. Attempt, p. 41. 

4 Matt. vii. 24—29. s See Jer. xv. 19. e 1 John v. 19. 

i Prov. xiv. 32. Mai. iii. 18. 8 1 Cor. ii. 14, 15. 9 Mark xvi. 16. John iii. 18, 36. 

w Rom. viii. 9. » Ibid. v. 1 , 5. « p s . cx i x . 105. Eph. ii. 2. 

" Rom. vi. 16. 14 Matt. vii. 13, 14. w Rom. viii. 13. Matt. xxv. 46. 



DISCRIMINATING PREACHING OF THE GOSPEL. 251 

gulf," 1 which separates the two divisions of the eternal state. There 
can be no more amalgamation between them, than between light 
and darkness — between Christ and Belial. Nor is there any greater 
delusion for the consciences of the unconverted, or greater perplex- 
ity to the sincere but unintelligent Christian, than an indiscrimi- 
nate application of the Gospel to them both in one general mass. 2 
Nor again — is the bold tracing of this broad line sufficient for our 
purpose. To many, who would not dispute its correctness, it 
would bring no conviction. The painter's broad stroke is wholly 
insufficient to give an accurate likeness. The sweeping terms of 
saint and sinner bring no intelligible discrimination, without due 
regard to the spiritual characteristics of each division in their more 
circumstantial delineation. It is only by this minute accuracy, 
that each class will be brought to stand on his own side of the line 
laid open before him. Misconception, indistinctness, or indecision, 
greatly encourages the self-deceiving of the heart on the one side, 
and the scrupulosity of unbelief on the other — two serious hin- 
drances to the spiritual welfare of our people. 

Nor is it less important to separate between the j)'rofessing and 
the true Church. This line also is distinctly drawn by our Lord. 3 
Every part of the Christian character has its counterfeit. How 
easily are the delusions of fancy or feeling mistaken for the impres- 
sions of grace ! The genuineness of the work of God must be 
estimated, not by the extent, but by the influence, of Scriptural 
knowledge — not by a fluency of gifts, but by their exercise in con- 
nexion with holiness and love. Brainerd (than whom no man had 
a clearer insight into counterfeit religion) excellently remarked — 
• that much more of true religion consists in deep humility, broken- 
ness of heart, and an abasing sense of want of grace and holiness. 
than most, who are called Christians, imagine.' — • He spoke' (as 
his biographer informs us) • with much detestation of that pre- 
tended experience of religion, which had nothing of the nature 
of sanctification in it ; that did not tend to strictness, tenderness 
and diligence in religion, to meekness and benevolence towards 
mankind ; and that was not manifested by modesty of conduct and 
conversation.' He emphatically enforced the importance of this 

1 Luke xvi. 26. 

2 ' Most assuredly' (remarks Mr. Scott) : this v.ndistinguishing way of preaching is 
"casting that which is holy unto the dogs r and, I am deeply convinced, is one of the 
worst mistakes that a preacher can fall into ; tending most directly to stupify the con- 
sciences and harden the hearts of the ungodly, and to t: strengthen their hands, that 
they should not return from their evil way ;" and. in proportion, discouraging the heart 
of the humble, broken, contrite believer. 1 Letters and Papers, p. 441. Comp. Ezek 
xxii. 26. s Matt. vii. 21—23. 



252 VIEW OP THE CHRISTIAN MINISTRY : 

discrimination upon a probationer for the Ministry — l Labour (said 
he) ' to distinguish clearly ', upon experiences and affections in re- 
ligion, that you may make a difference between the gold and the 
shining dross. I say, labour here, if ever you would be an useful 
Minister of Christ. 1 We would remark the importance of giving 
vital and distinctive marks of the Christian character — yet in a 
state of imperfection. For to describe them in their perfect state, 
would be to confound the standard with the measure of attain 
ment, and by drawing the saint as an angel, to invalidate the titl* 
and confound the assurance of the humble believer. The studj 
of the frame and moving principles of the human mind, wil 
throw light upon many perplexing cases ; and enable us to mark 
the influence of bodily passions, constitutional temperament, or 
disordered imagination, in obscuring or counterfeiting genuine 
piety. 

But we must also regard the different individualities of pro- 
fession within the Church. And here again our Lord's parabol- 
ical description of his earthly kingdom assists us. 2 The Apostol- 
ical Ministry also, after the same pattern, marks these subdivisions 
in the Church. 3 And doubtless in the treatment of some, it is im- 
portant to ascertain the stage of the Christian life ; the degree of 
strength or weakness, of faintness or overcoming in the spiritual 
conflict ; of advancement or retrogression in evangelical holiness ; 
of growing distinctness or obscurity in the apprehensions of truth ; 
of decided separation from the world, or remaining conformity 
to it ; of increasing glow or decline of the love of Christ in the 
soul. The Minister (as Bishop Hall remarks) l must discern be- 
tween his sheep and wolves ; in his sheep, between the sound and 
unsound ; in the unsound, between the weak and the tainted ; in 
the tainted, between the nature, qualities, and degrees of the dis- 
ease and infection ; and to all these he must know to administer a 
word in season. He hath antidotes for all temptations, counsels for 
all doubts, evictions for all errors, for all languishings. No occa- 
sion, from any altered state of the soul, may find him unfurnished.' 4 
1 The epidemic malady of our nature' (as has been admirably ob- 
served by a writer lately referred to) l assumes so many shapes, 

1 See his Diary, and Letter ix. appended to his Life. It is scarcely necessary to refer 
to Edwards' celebrated work on the Affections — as the closest and most searching touch- 
stone of Christian sincerity, and the most accurate detector of the diversified forms of false 
profession and delusive experience. 

2 see Mark iv. 26—29. 

3 Comp. St. Paul's distinct treatment of babes and adults ; and St. John's distribution 
of believers into the several classes of " little children, young men, and fathers." 1 Cor. 
iii. 1 ; Heb. v. 12—14 ; with 1 John ii. 12, 13. 

4 Bishop Hall ? s Epistles, Decad iv. Epist. v. Works, (Oxford Edition) vi. 221. 



DECIDED PREACHING OP THE GOSPEL. 253 

and appears under such a variety of symptoms, that these may be 
considered as so many distinct diseases, which demand a pro- 
portionate variety in the method of treatment ; nor will the same 
prescription suit all cases. A different set of truths, a different 
mode of address, is requisite to rouse the careless, to beat down the 
arrogance of a self-justifying spirit, from what is necessary to com- 
fort the humble and contrite in heart : nor is it easy to say, which 
we should most guard against, the infusion of a false peace, or the 
inflaming of the wounds which we ought to heal.' 1 

A defect of this discrimination must greatly impede our success. 
For it is not the general virtue of medicine, but its suitable appli- 
cation to the disease, that heals, though perhaps with painful effi- 
cacy. A practitioner, who had one sovereign remedy for every 
complaint, without regard to the patient's age, constitution, or habit, 
would be thought, as Baxter says, ' a sort of civil murderer.' 
Much more would we deprecate the spiritual application of this 
promiscuous regimen ; inasmuch as the fatal result would be — not 
for time, but for eternity. 2 



VI.— DECIDED PREACHING OF THE GOSPEL. 

The power even of a Scriptural exhibition of truth is often 
materially weakened by an indecisive mode of statement. The 
doctrines of the Gospel appear to be allowed and set forth ; but 
in so feeble and hesitating a tone, as evinces either a careless 
investigation into their character, a doubtful opinion of their 
truth, or an indistinct apprehension of their value and efficacy. 
Such a representation awakens but little interest, and produces 
no effect. Our people feel little obligation to receive what, from 

1 Hall's Sermons, ut supra, p. 22. 

2 Zepper speaks so admirably upon the subject of this Section, that, as his work is but 
in few hands, we give a quotation : — ' Cujus operis difficultatem tarn multiplex et varia 
auditorum, quibus verbi divini mysteria dispensanda sunt, diversitas sexuum, sstatum, 
ingeniorum, opinionum, profectuum, conditionis, institutionis, morborum et afFectionum 
animi discrirnen, imo contrarietas non parum auget : dum alii hypocrites sunt ; alii afflicti 
peccatores: alii flagitiosi; alii pie viventes: alii desperabundi ; alii cum infirmitate et 
conscientiae variis tentationibus varie luctantes ; alii pabulo, quod pascua tantum, et fon- 
tes Israelis sapiat, contenti; alii delicati et nauseabundi, quorum palato nihil fere sapit, 
quantumvis orthodoxum, nisi carnem quoque et mundum resipiat. Quos animorum 
morbos, et diversam auditorum rationem, ut nosse difficile est : ita convenientia omnibus 
et singulis remedia, ex verbi divini pharmacopolio depromere, eaque feliciter etiam appli- 
care, quanti, quamque immensi laboris et sudoris, quanti ingenii, quantse spiritualis pru- 
dentiae res est.— Unde etiam Christus Ecclesiee suae pastorem servo comparat prudenti 
et fideli, super famuiitium Domini constituto, ut illis alimentum det, et quidem in tem- 
pore, hoc est, non promiscue, obiter aut perfunctorie, sed pro ratione temporum, adeo- 
que et locorum et ingeniorum, quibuscum negotium illi est. Matt. xxiv. 45.' Pref. 
pp. 5, 6. 



254 VIEW OP THE CHRISTIAN MINISTRY I 

the spiritless mode of presentment, seems to be of minor import- 
ance — at least not worthy of inconvenient consideration, or ex- 
pensive sacrifices. In many views of human corruption, of the 
grand doctrine of justification, and of the work and influence of 
the Spirit, it would be difficult to detect any positive contrariety 
to Scripture ; while yet there is an evident deterioration from 
the " full assurance," with which our reformers have laid them 
down, as the primary doctrines of the Gospel, indispensable to 
the character, hope, and establishment of the Christian. There 
is an excessive caution in fencing and guarding the statement. 
The offensive spirituality of terms is covered in the garb of a 
more popular theology, and the distinct recognition of the cardinal 
points is greatly obscured : so that, though there is no actual pull- 
ing down of the house, there is a palpable want of power to build 
it up. This indecisive tone may be partially traced to an undue 
regard to human standards ; in some measure taking the place of 
an entire submission to the word of God. For it is only when we 
stand upon the whole ground of Scripture, that we can make those 
strong and constant appeals " to the law and to the testimony," 
which characterize a decided view of the Gospel, and enable us to 
deliver it in a clear and decided manner. It is not enough for us 
to speak the oracles of God. We must speak as the oracles ; l 
" magnifying our office" by the undoubted confidence, that " the 
Gospel, which is preached of us is not after man" — that our mes- 
sage is '' not the word of man, but in truth the word of God." 2 On 
the deeper and more mysterious points of the Gospel, (on which 
difference of sentiment has always existed) Christian moderation 
and forbearance may be required. But on the grand fundamentals, 
an authoritative decision of statement becomes us ; not allowing a 
doubt to belong to our message, any more than to our own exist- 
ence. Thus did the Apostles and their fellow-labourers preach the 
Gospel. They had received it from the mouth of God ; they were 
assured of its Divine authority ; they delivered it in despite of all re- 
sistance. 3 as a testimony, bringing with it its own evidence ; and 
thus, " by manifestation of the truth, they commended themselves 
to every man's conscience in the sight of God." 4 The Apostle 
considered the charge of indecision, even in ordinary matters, to be 
so grave an accusation, and so injurious to his Ministry, that he 
felt himself justified in calling his God to witness, that in no re- 

1 1 Peter iv. 11. 2 Gal. i. 11, 12 ; 1 Thess. ii. 13. 3 See Gal. v. 2—4. 

4 Comp. Luke i. 3 ; 1 John i. 1—3 ; 2 Peter i. 16 ; with 2 Cor. iv. 2. 



DECIDED PREACHING OF THE GOSPEL. 255 

epect had his word been fickle among them ; but that his testi- 
mony had been consistent, decided, and unwavering. 1 

S uc h — again — was his decided conviction of the truth of his 
own testimony, that he hesitates not to curse himself, or even " an 
angel from heaven," upon the supposition, that he could " preach 
any other Gospel, than that which he had preached unto them." 2 
To those whom he detected in undermining it, he " would giv 
-place by subjection, no, not for an hour, that the truth of the Gos- 
pel might continue with" the church. Nay when he met with an 
opponent to the liberty of the Gospel in the person of an Apostle — 
" he withstood him to the face," even before the whole Church, 
" because he was to be blamed." 3 Yet this was the same Apostle, 
who in matters of lesser moment was ever ready to "become all 
things to all men, if that by any means he might save some ;" 4 
who would give up the use of meat to the end of his life, rather 
than put a stumbling-block in the way of a weak brother ; 5 and 
who would circumcise Timothy in condescension to the infirmities 
and prejudices of his brethren, to gain a more conciliating access to 
their hearts. 6 This was he, who, in his own spirit, was '-gentle 
among his people, as a nursing-mother cherisheth her children ;" 
who yet could not endure among them any perversion of doctrine, 
or laxity of practice, without the severest rebukes and most fearful 
threatenings. 7 So important is it, that the character of decision 
should be — not our own spirit — " lording over the Lord's heritage," 
or " having dominion over their faith," 8 (a spiritual exercise of the 
power of the princes of this world 9 ) ; but " the meekness and 
gentleness of Christ," who, though " the servant of all," yet as 
the messenger of God, " spake as one having authority." " We 
speak," (said he on one occasion) " that we do know : and testify 
that we have seen." 10 "We having the same spirit of faith," 
(said his chosen Apostle) " according as it is written, I believed, 
and therefore have I spoken ; we also believe, and therefore 
speak. " n 

i 2 Cor. i. 17—20. 2 Gal. 8, 9. 3 Gal. ii. 5, 11, 12. 

4 1 Cor. ix. 22. 5 ib. viii. 13. ' e Acts xvi. 3. 

i 1 Thess. ii. 7, 8, with Gal. v. 2. 1 Cor. iii. 47. 8 1 Peter v. 3; 2 Cor. i. 24. 

9 Matt. xx. 25. 10 John iii. 11. "2 Cor. iv. 13. 



256 VIEW OF THE CHRISTIAN MINISTRY! 



CHAPTER V. 

THE MODE OF SCRIPTURAL PREACHING. 

What diversity do we observe in the mode, in which our most 
approved Ministers exhibit the doctrines of the Gospel ! Their 
style, their compositions, their mechanical system of instruction, 
have each an individual character ; and something probably may 
be learned from all. Our tone of mind, habits, preparatory train- 
ing, schemes of study, conversance with certain schools and stand- 
ards of preaching — all combine to mould the character of our Min- 
istrations. Some will adopt one mode, some another ; nor can we 
pronounce absolutely upon the superior excellence of one of them 
to the rest under all circumstances. The Divine blessing evidently 
depends not on the discovery and practice of the best mode, but 
upon our simplicity in seeking for direction, and our conscientious 
diligence in improving the light afforded to us. Yet there are 
some specialities worthy our consideration, on which we shall ven- 
ture to offer a few suggestions. 



I.— TOPICAL AND EXPOSITORY PREACHING. 

The mode of communicating our message is either topical, 
preaching from texts and small detached portions of Scripture — or 
expository, taking large and connected portions of sacred writ, as 
the ground- work of our public discourses. 

Our Lord's first sermon was an example of the topical scheme. 
He read his text, interpreted it, laid down the doctrine of it, began 
to apply it for reproof, and to illustrate it by Scripture example ; 
and thus would have proceeded to the end, had not the madness 
of the people, succeeding their wonder, interrupted him. 1 The de- 
sign of this scheme is two-fold. 1st. The discerning of the mind 
of the Spirit in the text, as connected with the context, so as to re- 
duce it to a single and definite proposition ; and then — 2ndly, to 
lay open the view of truth, which seems naturally to arise out of it. 
This enables us to diversify our application of truth, in its place 
and season, and prevents a wearisome repetition of the same gen- 

i Luke iv. 16—30. 



TOPICAL AND EXPOSITORY PREACHING. 257 

eral statement. For such is the fulness of the Gospel, that there is 
no part or proposition of God's word, which does not admit of rich 
and appropriate elucidation from it. A mind acquainted with the 
depth of this heavenly mine, will find in every portion of Holy 
Writ some trace of " the unsearchable riches of Christ ;" and a fail- 
ure of bringing forth the fundamental doctrines from such resources, 
will prove, not the exhausted state of the treasure, but the want of 
spiritual and accurate observation of its hidden store. 

The expository scheme, though a less impassioned exercise, 
yet, by a judicious mixture with the topical system, forms a most 
important vehicle of instruction. Comprehensive and connected 
views of truth are thus set forth, equally conducive to Christian in- 
telligence, privilege, and stedfastness. It avoids the habit of build- 
ing upon a text what is not authorized by the context; and en- 
ables our people to read the Scriptures with more interest, because 
with more understanding, and with less danger of being misled by 
disjointed views of truth. Thus is Scriptural doctrine confirmed, 
more from the general strain of the sacred argument, than from 
the partial citation of insulated texts. 

Many subjects are also brought forward, which otherwise might 
probably have been omitted. 1 Matters of application to particular 
sins or errors occur in their course, without just imputation of par- 
sonality ; and short occasional hints, thus naturally arising from 
our subjects, fall with a weight of conviction, for which our hearers 
are often wholly unprepared. There is no time to take the alarm, 
and to fortify the mind against conviction ; as when the main sub- 
ject is directly levelled against their known sins. The whole extent 
of the Scripture field is also thus laid open in the length and breadth 
thereof. Occasions are offered of setting forth every doctrine, and 
enforcing every practical obligation. We are forced into an ex- 
tended apprehension and application of truth. The mind of God 
is discovered more accurately in the precise statements, proportions, 
and connexions of truth. Here ' God speaks much, and man 
little.' 2 Without being entangled in the trammels of system, our 
views are both enlarged and controlled by tracing the scope, argu- 
ment, and relative position of truth in its several compartments. 
The course of family worship would materially assist the moulding 
of the mind into this scheme. Large portions of Scripture drawn 
out within the limit of time usually allotted to this interesting ser- 

1 Perhaps instruction connected with divorce would not have occurred in a village 
Ministry, except in a regular course of Exposition. (Mark x. 2 — 12.) In this way the 
Writer somewhat reluctantly introduced it, but with unexpected effect. 

2 Chrysostom. 

33 



258 VIEW OF THE CHRISTIAN MINISTRY I 

vice, would gradually train us to the successful habit of connecting 
the main points, rather than of analyzing the minute particles, of 
our subjects. 

The scheme formed a prominent part of Primitive instruction. 1 
Augustine, Basil, and Chrysostom dealt largely in it. The Homi- 
lies of the last father are justly considered as among the best 
models for expository preaching, and the most valuable relics of 
ecclesiastical antiquity. The course of exposition however, should 
not be too long ; the subjects should be selected with a special re- 
gard to our own resources, and to the circumstances of our people ; 
care should be taken to mingle conviction with instruction, to keep 
the heart and conscience in view in our endeavour to inform the 
understanding j we should watch the decline of interest in our 
course ; and interchange the two systems for greater variety, and 
to obtain the advantage of both. 



II.— EXTEMPORE AND WRITTEN SERMONS. 

The Writer does not attempt to settle this mooted point for his 
brethren. None however but enthusiasts will contend for extern- 
fore preaching, strictly so called. Unpremeditated speech was 
promised to the Apostles in their peculiar difficulties, beyond all 
human resources. 2 But though their public Ministry was probably 
of this kind, yet no precedent can be drawn from miraculous in- 
fluence, superinduced for the overcoming natural disadvantages, in 
an extraordinary work. 

We use therefore the term in its popular reference to unwritten 
sermons, digested and arranged by preparatory meditation ; the 
language and the filling up of the outlines only being left to the 
moment of delivery. 

As a general rule — we must feel ourselves, in order to excite 
others ; 3 and perhaps the passage from heart to heart is more direct, 
and the sympathy more immediate, with the natural Sowings of 
the preacher's heart, than with communications through a written 
medium. The look, attitude, manner of address of the extemporary 

1 See Cave's Primitive Christianity, ch. ix. 

2 Luke xxi. 14, 15. Matt. x. 19, 20. The martyrs inherited a full and undoubted 
interest in this promise. But it never was intended to promise Divine inspiration in its 
ordinary sense without premeditation ; or to imply, that preparatory study was either 
useless, or a bar to the reception of needful assistance. The exhortation to Timothy (1 
Tim. iv. 13, referred to Part I. ch. vii. Sect, i.) evidently implies the necessity of the 
study of our subjects. 

3 Si vis me flere, dolendum est 

Primum ipsi tibi. Horace. 



EXTEMPORE AND WRITTEN SERMONS. 259 

Preacher, is more direct, personal, and arresting. His habit is 
more ready to improve passing occasions, or to introduce a striking 
hint to rouse his careless hearers. The reality before his eyes at 
the moment of action inspires a warmth, which, abstracted from 
the scene of work, he could never impart. The sight of his people 
in the presence of God — their very countenances — their attention 
or listlessness — their feeding interest or apparent dislike — suggests 
many points of animated address, which did not occur in the study ; 
excites many visible impressions in his heart, stirs up a living 
energy of expression, which awakens corresponding sympathy and 
interest in his congregation. This is a matter of no small mo- 
ment. Men are little influenced by argument ; nor is convic- 
tion a matter of the intellect, but intimately connected with all the 
sympathies of the heart. Impressions made through this medium, 
and diligently cherished, are often of lasting effect. Nor needs 
this course exhibit less substance and thought than written com- 
position. The time necessarily given to writing is a subtraction 
from what might have been improved for thinking ; and though 
indolence or self-conceit might abuse the exemption from the pen ; 
yet a solid mind, impressed with the responsibility of the occasion, 
would gladly redeem it for a more fruitful intellectual exercise. 

Mr. Cecil's advice for commencing this practice was — ' Begin at 
once, take the ease and pliancy of youth into the formation of your 
habit.' Mr. Robinson on the contrary recommended very cautious 
steps — ' Let no man attempt to preach without book, till he has 
patiently written all, and the whole of his discourses for seven 
years ; let him then begin sparingly and gradually.' 1 This had 
been the rule of the first seven years of his own Ministry ; from 
which, he declared, only dire necessity induced him to swerve. 
Much, however, must depend upon the prepara tory discipline of the 
mind ; upon the extent of its stores, and its success in conflicting 
with, and overcoming, constitutional or spiritual hindrances. Mr. 
Robinson (unlike Mr. Richmond, who subsequently attained un- 
paralleled eminence in this practice, 2 ) was successful from the first, 
and probably would have been equally so, had his term of proba- 
tion been curtailed to half its limits. A mind formed in his mould 
— correct and orderly in its arrangements, furnished with ample 
and solid materials, and trained to enlarged Ministerial exercises — 
might commence within a much shorter period. 

Bishop Burnet acquired this gift by a fixed and constant habit 
of meditation upon an extended range of subjects, and by speak- 
1 Vaughan's Life, p. 322, 325. 2 Richmond's Life, p. 155. 



260 VIEW OF THE CHRISTIAN MINISTRY : 

ing his thoughts aloud at those times with a studied accuracy of 
expression. 1 A most erroneous notion prevails of the easiness of 
this attainment. A collection of words is often mistaken for a 
justly-defined sentiment ; and fluency of utterance is considered to 
be either indicative of solidity of thought, or a fair amends for its 
deficiency. Now such an extemporaneous faculty can bring no 
substantial instruction to our people. Our subject must be studied, 
till it is understood, digested, and felt. For a well-conducted habit 
we need — not impulse or fluency merely — but a furniture of solid 
knowledge — combined with simplicity of style — solid as well as 
animated manner — and instar omnium — a mind deeply enriched 
with the unsearchable treasure of Scripture. 2 This resource will 
supply the place of many secondary qualifications, while nothing 
will compensate for the lack of it. 

Much help may also be derived from conversational habits with 
our people. What the moment suggests for individual use, would 
more or less apply collectively ; and frequent interchange of com- 
munication will gradually inspire confidence in the delivery of it. 

' Smaller excursions' 3 in Cottage readings, or family exposition, 
also are among the best preparations. A young Minister studying 
a passage morning and evening, consulting commentators and ex- 
pounding extempore, can hardly fail of enriching his mind, and of 
acquiring a Scriptural style of simplicity, and the free natural 
method of pouring out a full heart in ready words. 

This exercise however should be combined with thoughtful and 
well-digested habits of composition. Dr. Doddridge, without recom- 
mending the practice of written sermons, gives detailed rules for 
most elaborate pulpit composition. 4 And thus the fluency of the 
pulpit, being the result of diligent employment in the study, has 
often been committed to the press with very slight variation from 
the public delivery. This system may therefore decisively claim 
the advantage, which Bishop Burnet ascribes to written sermons. 
It often combines ' heat and force in delivery,' with ' strength and 
solidity of matter ;' 5 and has produced volumes of sermons, which 
in all essential points will rank with the most elaborate composi- 
tions of a more mechanical system. 

Yet we must admit the advantages of written composition, in 
avoiding wearisome repetition — defective modes of expression — a 

1 See his Life. 

2 Such as Jerome observed of his friend Nepotian — c that by daily reading and medita- 
tion in the sacred volume he had made his soul a library of Christ.' 

3 Burnet's Past. Care. 4 See his Preaching Lectures. 
5 Burnet's History of the Reformation, Book I. year 1542. 



EXTEMPORE AND WRITTEN SERMONS. 261 

confused arrangement of the flowing thoughts of the moment — - 
— (evils more or less incidental to the opposite scheme) and em- 
bodying our matter in greater compactness and solidity, in lucid 
order, and correct style. So that (at the early stages at least) the 
Roman orator may justly recommend ' much writing as the best 
preparation to good speaking.' 1 The tyro in theology has probably 
little conception of his own immature attainments, until his ideas 
have been expressed on paper. At every step he finds his need of 
expansion or condensation. Not having prepared his way as he 
advanced, by a thorough maturing of his subject, he has to " lay 
again the foundation" of what he fancied himself to have attained. 
The quantum of composition will however vary according to the 
natural or acquired habits of the mind ; but in few cases can a 
certain proportion be omitted with advantage. Rarely do young 
men unite sound judgment with a lively imagination ; and there- 
fore ordinary sermons, without any pains of composition, would be 
a mass of inanimate matter, deficient in apt illustration and point- 
ed application. The excursive preacher needs the use of his pen 
to restrain himself within the limits of an accurate and connected 
plan ; without which digressive and unconnected matter would 
probably form the main substance of his discourses. The flueiit, 
unfurnished preacher, without this resource to fill his shadowy 
mechanism, will be wordy, declamatory, unsubstantial, and unin- 
teresting. Indeed the gift of fluency, without furniture or applica- 
tion, is rather a misfortune than a desirable qualification. Besides 
the personal danger of neglecting intellectual improvement, it di- 
gresses from our proper subject at times of embarrassment, to ir- 
relevant, but more agreeable points. Thus some have been spoilt 
from the want of the book, as well as others fettered by the use 
of it. 

The primitive records furnish traces both of the written and 
the extemporary form. Sermons could not then be wholly writ- 
ten, as they generally consisted of expositions of Scripture com- 
monly of the lesson last read (as being most fresh in the mem- 
ory of the people) ; and two or three sermons were often de- 
livered successively in the same service. 2 Origen is thought to 
have fully introduced the extemporary mode. Notices of this 

1 Caput autem est, quod (ut vere dicam) minime facimus (est enim magni laboris, quern 
plerique fugimus) quam plurknum scribere. Cic. de. Orat. At the same time he observes 
that, should the speaker only avail himself in part of the habit of writing, the remainder 
of his address will partake more or less of the style of correct composition. 

2 After the reading of the Gospel, the Presbyters exhorting the people, one by one, not 
all at once; and after all the Bishop, as it is fitting for the Master to do. Cave's Primi- 
tive Christianity. 



262 VIEW OF THE CHRISTIAN MINISTRY : 

method are found in the writings of Augustine and Chrysostom ; 
whose frequency of preaching naturally gave them this freedom ; 
and whose incessant Ministerial activity rendered it morally impos- 
sible, that they could have always written their sermons. At the 
same time plain notices are found in the writings of the Fathers, 
of sermons written — not only for the preacher's own use, but for 
more general advantage. 1 Burnet mentions the practice of reading 
at the Reformation era ; yet Latimer's honest " plainness of speech," 
and the memorials of some of his cotemporaries, furnish evidence 
of the opposite usage. 2 

Archbishop Seeker, after discussing the question of written and 
extempore sermons, recommends written sketches, combined with 
extempore delivery, as ' a middle way used by some of our prede- 
cessors,' 3 and adds — ' perhaps duly managed, this would be the 
best.' 4 The scheme, argument, and application of the discourse 
are given, without needless anxiety to preserve the precise letter of 
the composition. This indeed is adopted, when naturally occur- 
ring to the mind ; otherwise the matter is clothed in the garb, 
which the present moment supplies. This plan seems to combine 
the advantages of the two schemes — restraining within the bounds 
of chastised feeling and well-digested arrangement, without the 
shackles of a written composition. The memory is exercised with- 
out painful anxiety : while the mind is left free to the excitement 
of the feelings of the moment, in dependence upon Divine assist- 
ance. And this freedom must undoubtedly be claimed, of not be- 
ing restricted to the letter of our premeditated sentiments. A 
richer unction of the spirit may reasonably be expected at the mo- 
ment of preaching, after public and united prayer, while standing 
up in the immediate presence of God as an ambassador for Christ, 
beyond what had been previously vouchsafed in the study. As re- 
gards means however, i a man cannot expect a good habit of 
preaching thus, without much study and experience. Young be- 
ginners should use themselves to a more exact and elaborate way. 
When a good style and expression is first learned by perusing, it 
will afterwards be more easily retained in discoursing.' 5 No lack 

1 Some hints in the writings of Augustine and Gregory refer to the custom of their 
sermons being written and read to the people, when they were prevented from preaching 
in person ; which shows that the custom of reading was not wholly unknown. 

2 See some references in Budd on Infant Baptism, pp. 474, 475. 

5 Such as Bishop Bull. See his Life by Nelson, p. 59. Burnet gives some excellent 
rules for the attainment of this exercise. Pastoral Care, ch. ix. Comp. Fenelon's Dia- 
logues. Erasmus traces the practice to the Fathers — ' Tutum est capita sermonis in charta 
notata habere ad manum, quod in Psalmos aliquot fecisse videtur Augustinus ; ethaudscio, 
an in omnes, quanquam vir memoria ad prodigium usque felici.' 

4 Charges, p. 287—291. 5 wilkins' Eccles. p. 203. 



EXTEMPORE AND WRITTEN SERMONS. 263 

either of matter or expression needs generally be apprehended in a 
well-digested and arranged subject. 1 ' ; Of the abundance of the 
heart the mouth will speak ;" ' nor will the preacher be able to re- 
peat a tenth part of the truths which God has communicated to 
him, while meditating upon his text.' 2 Increasing interest, aided 
by practice, will also gradually remove difficulties ; and that ' ve- 
hement simplicity,' which Cecil justly denned to be ' true elo- 
quence,' 3 will characterize our preaching, even amidst much hum- 
bling and most profitable experience of Ministerial weakness. If 
parliamentary or forensic speakers have attained an uninterrupted 
fluency of expression, even while " leaning to their own under- 
standing ;" much more if the Lord means to employ this habit in 
his service may we assure ourselves of a competent measure of 
spiritual ability, in the use of the appointed means, and in depend- 
ence on his promised aid. And never are we better fitted for our 
work, than while cherishing a deep- toned recollection — " Without 
me ye can do nothing." 4 

After all, however, as appears to the Writer, far too great im- 
portance is often attached to this mode. Though much considera- 
tion has determined his own practice of it, he is fully persuaded, 
that such is the diversity of gifts among preachers of equal em- 
inence, that the best mode is not always the best in all cases. 
Some have greater readiness of expression by their pen. With 
others, most freedom is experienced in the excitement of their feel- 
ings, by the vivid presentment of their awful responsibility. It will 
readily be granted, that a judicious and animated system of read- 
ing (no very infrequent case) is better than an ill-conducted and 

1 Cui lecta potenter erit res, 

Nee facundia deseret hunc, nee lucidus ordo ; 
Verbaque provisam rem non invita sequuntur. 

Hor. de Arte Poet. 
' Whose mind soever is fully possessed with the fervent desire to know good things, and 
with the dearest charity to infuse the knowledge of them into others — when such a man 
uould speak, his words, like so many nimble and airy servitors, trip about him at com- 
mand, and in well-ordered files, as he would wish, fall aptly into their own places.' 
Milton. 

2 Act of Synod of Berne, ch. xl. quoted in Fletcher's Portrait of St. Paul. 

3 Cecil's Remains. 

4 John xv. 5. Professor Campbell seems scarcely to recognize this practice in the 
Kirk. In discussing the several advantages and disadvantages of reading arid repeating 
our discourses, he justly complained of the burden of the latter usage, as interfering with 
important pastoral engagements. (Campbell on Pulp. Eloquence" Lect. iv. On Past. 
Char. Lect. ix.) We might add — in the act of delivery, it is likely to deaden the affec- 
tions by the anxious process of reciting, to divert the attention from the sentiment to the 
word, and to produce a hurried, monotonous, or inharmonious tone of address. Indeed, 
upon the whole, it is no more than a schoolboy's exercise of ' most unreasonable labo- 
riousness,' which Bishop Burnet conceives it possible few to maintain, and with which 
the heart has as little necessary concern, as it is often supposed to have with the pages 
of the book. Compare Seeker's Charges, p. 291. Fenelon's Dialogues (ii.) Burnet's 
Pastoral Care, ch. ix. Smith on the Pastoral Office. Lect. xx. 



264 VIEW OF THE CHRISTIAN MINISTRY." 

unfurnished habit of extempore speaking 1 — not to speak of the re- 
excited, remembered, and digested, materials of experience, which 
are more advantageously brought forward on this system. 2 The 
preaching of Mr. Milner of Hull, and Mr. Walker of Truro, the 
early years of Mr. Robinson, and some of the most successful Min- 
istrations within the "Writer's knowledge, have been formed upon 
the scheme of written compositions. And may we not ask on the 
ground of ecclesiastical consistency — Why should the book be 
more objectionable in the pulpit than in the desk ? Why is it not 
possible spiritually to preach, as well as to pray, with a form? 
Extempore preaching is the mode, not the matter ; the shell, the 
vehicle ; not the essential substance. A sermon written or un- 
written may be alike the fruit of prayer, and the exercise of faith ; 
and, according to its spirit and principles, not according to the 
mode of its delivery, is it accepted and honoured. In either case 
there is the same need of faith, and the same difficulty in its ex- 
ercise. In either case is the same danger of formality ; nor is it 
easier to say, whether the dependence upon the book or upon 
the gift is more natural or delusive. 

But it is hard to insist on advantages of one system, without an 
undue depreciation of the other. Many excellent divines trace 
the preaching of written sermons to unbelief, an undue regard to 
self, the fear of man, 3 or to "the spirit of ihe world." 4 But who, 
from the days of St. Paul, was less under the influence of these 
unevangelical principles than Luther ? Yet he tells us ' that 
(occasionally, not in his ordinary custom) he preached out of the 
book, though not of necessity, as if he could not do otherwise, 

1 The following lines have much good sense in them : 

' Should you, my friend, the important question ask — 

With or without my papers shall I preach 1 

My answer hear and weigh. Your sermons write 

From end to end ; and every thought invest 

With full expression, such as best may suit 

Its nature and its use ; and then pronounce 

As much as your remembrance can retain. 

Rather read every sentence word for word, 

Than wander in a desultory strain — 

A chaos, dark, irregular, and wild — 

Where the same thought and language oft revolves, — 

And re-revolves to tire sagacious minds ; 

However loud the momentary praise 

Of ignorance, and empty fervors charm'd. 

But never to your notes be so enslav'd, 

As to repress some instantaneous thought, 

That may, like lightning, dart upon the soul, 

And blaze in strength and majesty Divine.' 

Gibbons' Christian Minister. 

2 We would remark, that a written sermon, repeatedly read over before the delivery, 
will have much of the ease and force of an extemporaneous discourse. 

3 See Newton's Letters to Mr. Barlass. 4 Budd on Infant Baptism, p. 493—496. 



EXTEMPORE PREACHING. 265 

yet for example's sake to others? 1 Mr. Milner's written composi- 
tions, in faithfulness of statement, unction of style, and closeness 
of application, are exceeded — we might almost say equalled — by 
no Ministry conducted on the opposite system. Perhaps they 
could not but be more justly characterized, than by Mr. Budd's de- 
scription of the offensiveness of extemporaneous preaching.' 2 ' 

A Writer in the Christian Observer 3 (who has thrown out 
some valuable hints upon the general subject) charges this practice 
upon idleness. The principle however of Mr. Baxter's reply to 
the Quaker's objection bears upon this point — ' You read your ser- 
mons out of a paper, therefore, you have not the Spirit' — '- It is not 
want of your abilities' — he rejoins — i that makes Ministers use 
notes ; but it is a regard to the work, and good of the hearers,' — 
' I use notes as much as any man, when I take pains ; and as 
little as any man, when I am lazy, or busy, or have not time to 
prepare. It is easier for us to preach three sermons without notes, 
than one with them.' 4 This accusation was made the ground of 
the celebrated mandate of King Charles. 5 But the theological au- 
thority of this curious document, issuing from a profligate court, is 
reduced to a minimum ; and its universal observance at the time 
when religion was at the lowest ebb among the clergy, would have 
been a woeful calamity to the nation. For how much less calcu- 
lated for instruction would have been extemporary addresses from 
unpracticed and unspiritual men, than written compositions, which 
might have embodied some useful substance from extrinsical re- 
sources ! Besides, may not this charge be sometimes applied to 
the extempore system 1 May not indolence render the mind 
(with a tolerable fluency of utterance) unwilling to burden itself 
with the labour of thinking out important matters ? 6 In both 
cases it would be admitted to be the abuse ; but both systems 
are evidently liable to abuse. The same Writer somewhat bold- 
ly states, that a man incapable of preaching extemporaneously, 
is ' not fit for the Ministry — being not " apt to teach." ' But 

1 See Edward's Preacher, i. 220. 2 Budd on Infant Baptism, p. 497. 

3 See Christian Observer, Oct. 1828. 

4 Church History, 4to. 1680, p. 471. Bishop Hall tells us of his own practice — ' When 
I preached three times in a week, yet never durst I climb into the pulpit to preach any 
sermon, whereof I had not before, in my poor and plain fashion, penned every word in 
the same order wherein I hoped to deliver it ; although in the expression I listed not to 
be a slave to syllables.' Account of himself, p. 34. 

5 Appendix to Dr. Buchanan's Sermons on Eras of Light, and Richmond's Life, 
p. 157. 

6 Bishop Stillingfleet complained in his day — ' There is got an ill habit of speaking 
extempore, and a loose and careless way of talking in the pulpit ; which is easy to the 
preacher, and plausible to less judicious people.' Duties and Rights of the Parochial 
Clergy, p. 30. 

34 



266 VIEW OF THE CHRISTIAN MINISTRY \ 

would not this supposition have disqualified Moses from his Di- 
vine commission ; which, though not identical with preaching, 
yet comprised a considerable proportion of instruction, and would 
have been much commended by fluency of utterance 2 Yet if 
God had deemed it indispensable for his work, would he not 
have supplied the personal deficiency, instead of compensating 
for it by extrinsical help P When therefore the heart is right, 
and the indications of the will of God clear, why may not the 
same deficiency be similarly provided for by another mode of 
administration ? 

The most common reason for the adoption of written sermons — 
is concession to the temper and prejudices of our people. It 
seems incurring a fearful responsibility, to repel any from our Min- 
istry on account of an offensive mode. " The offence of the cross" 
— the only offence unconnected with personal guilt — respects the 
matter, and not the mode, of our Ministrations. The principle of 
" becoming all things to all men,'' 2 surely extends to every particular 
of the mode of address, though not to one particle of the funda- 
mental matter ; 3 and if the Apostle Paul was accustomed to speak 
from the immediate impulse of his mind, it is hard to believe, that 
he, who felt himself " a debtor both to the Greeks and to the bar- 
barians, both to the wise and to the unwise," 4 would not have used 
a different mode, had it been at any time necessary to answer his 
great end. Few but would admit the spirit of Henry Martyn's 
concession to his Anglo-Indian congregation, on his extempore 
preaching — l saying, that he would give them a folio sermon book, 
if they would receive the word of God on that account.' 5 Nor is 
the propriety of conformity to established usage commonly ques- 
tioned, in the occasion of condones ad clerum, whether in Univer- 
sity, Cathedral, or Visitation Pulpits. The appendage of a written 
composition might here be made the vehicle of statements as faith- 
ful and as important, as has been delivered by the preacher in his 
ordinary Ministration through a more free medium. 

The writer, therefore, fully accords with Archbishop Seeker's 
view of the question — ' After all, every man (as the Apostle saith 
on a very different occasion) hath his proper gift of God, one after 
this manner, another after that. Let each cultivate his own, and 
no one censure or despise his brother.' 6 This was Mr. Robinson's 
judgment of the matter, who with a decided preference for extem- 
pore preaching, ' taught his people to relish either ; and to consider 

i Exod. iv. 10—16. 2 i Cor. ix. 22. 3 See Gal. ii. 5. 

* Rom. i. 14. s Life, pp. 227, 228. « Charges, pp. 290, 291. 



THE SPIRIT OF SCRIPTURAL PREACHING. 267 

book or no book, as one of those circumstantials in the fulfilment 
of the ordinance, which was of secondary, or rather of no mo- 
ment.' 1 — However this is one of those questions that can never be 
decided upon paper. The conscientious Minister will consider the 
nature of his situation, the temper of his people, the character and 
suitableness of his individual talent — which mode is most adapted 
to subserve his own Ministerial efficiency. It will probably be well 
for him to use himself to both methods — to combine the freedom 
and vigour of extempore preaching with that clearness, regularity, 
and fulness of matter, which is best secured by much reflection and 
writing. It might be his duty to yield to a decided preference for 
extempore preaching among his people ; though it would be wise 
to avail himself of the judgment of his more discerning brethren 
in forming his ultimate determination. 



CHAPTER YI. 

THE SPIRIT OF SCRIPTURAL PREACHING. 

A thoughtful study of the Gospels and the Acts of the Apos- 
tles, will afford the best illustrations of this subject. Our Lord's 
Ministry furnishes the perfect exemplification, of which the Apos- 
tolic Ministry exhibited a close detailed imitation ; and therefore 
as entrusted with the same commission, opposed by the same hin- 
drances, and sustained by the same promises with the first Minis- 
ters of the Church, an attentive consideration of their spirit must 
be replete with most important instruction and support. A few 
leading particulars will be specified, which may be filled up with 
advantage, even in the most contracted sphere of the Christian 
Ministry. 



I.— BOLDNESS— THE SPIRIT OF SCRIPTURAL PREACHING. 

Our Lord's pungent addresses to the Scribes and Pharisees 2 ex- 
hibit the boldness of a Christian Ministration. The same spirit in 
the Apostles — unaccountable upon human calculations 3 — confound- 
ed their judges to theirface. 4 Witness Paul before Felix — a prisoner 

1 Vaughan's Life, p. 234. 2 See Matt, xxiii. 3 Acts ii. 13. 

4 Acts iv. 13. See the power that rested upon this spirit ; 29 — 33 : xiv. 3. St. Paul's 



268 VIEW OF THE CHRISTIAN MINISTRY! 

on his trial for life — " no man standing by him" — hated even to 
death by the influential body of his countrymen ; yet, mean, and 
in peril, looking his Judge in the face, with the power of life and 
death in his hands ; and — remembering only the dignity of his 
office — delivering to this noble sinner and his guilty partner the 
most personal and offensive truths. 1 How did this splendid exam- 
ple of Ministerial boldness " magnify his office !" For what can be 
more degrading to our Divine commission, than that we should 
fear the face of men 1 What unmindfulness does it argue of our 
Master's presence and authority, and of our high responsibilities, as 
" set forth for the defence of the Gospel !" 2 The independence, 
that disregards alike the praise and the censure of man, is indis- 
pensable for the integrity of the Christian Ministry. 

Luther would have been tolerated on many truths of general 
application ; but his bold statements of justification could not be 
endured. How different from Erasmus, who, though a layman, 
delivered his doctrines ex cathedra, yet with an unworthy careful- 
ness to avoid inconvenient offence ! But the question is not, how 
our people may be pleased ; but how they may be warned, in- 
structed, and saved. We would indeed strongly rebuke that mod- 
esty, which makes us ashamed of our grand message : or that 
tremulous timidity, which seems to imply, that we are only half- 
believers in our grand commission. 3 To keep offensive doctrines 
out of view, or to apologize for the occasional mention of them, or 
to be over-cautious respecting the rudeness of disquieting the con- 
science with unwelcome truth ; to compromise with the world ; to 
connive at fashionable sins ; or to be silent, where the cause of 
God demands an open confession — this is not the spirit which hon- 
ours our Master, and which he " delighteth to honour."* 

The reproof of sin is an important part of Ministerial boldness. 
Even the courtesies of life never restrained our Lord from this of- 
fice. The Pharisees' dinners were made the seasons of rebuke, and 
never used as an excuse for declining it. 5 The Scriptural rules and 
exhortations in the Ministerial Epistles show, that it should b^ 
when occasion required, public? as a warning to others — sharp? 

deep sense of its importance. Eph. vi. 19, 20. Col. iv. 3, 4 — the same spirit charac- 
terizing the Jewish prophets, 1 Kings xxi. 20; xxii. 14 — 25. 2 Chron. xvi. 7; xxiv. 
20. Isaiah lviii. 1 ; lxv. 2, with Rom. x. 20. Amos vii. 10— 13. Micah iii. 8. Matt. iii. 7. 

i Acts xxiv. 24, 25. 2 phil. i. 17. 3 See Jer. xxiii. 28. 

4 See some searching views, in a sermon entitled ' The Gospel Message, by Rev. Dr. 
Dealtry, pp. 24 — 26. ' Be afraid of nothing more' — said a holy Minister — ' than the de- 
testable cowardice of a selfish and unbelieving heart.' Correspondence of the late Rev. 
Henry Venn, p. 248. ' Lord, turn the fear of men's faces into a love of their souls'—' 
was Mr. Walker's godly prayer. — Life, p. 356. 

s Luke vii. 36—46; xi. 37—54. 6 i Tim. v. 20. i Titus i. 13. 



WISDOM, IN THE PREACHING OF THE GOSPEL. 269 

as a means of conviction to the offender — with authority?- in our 
Master's name — with love, 2 in the hope of ultimate restoration. It 
should, however, be always aimed at the sin, not at the sinner. 
There was no need for the Apostle to make any personal allusion 
to Felix. Conscience told the trembling criminal — " Thou art the 
man." 3 

Yet it is not every kind of boldness, that commends the glory 
of our message, and the dignity of our office. It is not an affected 
faithfulness, that makes a merit of provoking hostility to the truth 
— (a temper more closely connected with a man's own spirit than 
with the Gospel) — not a presumptuous rashness, that utters the 
holy oracles without premeditation of what is most fitting to be 
said, or most likely to be effective. But it is a spiritual, holy prin- 
ciple, combined with meekness, humility, and love, and with a 
deep consciousness of our own weakness and infirmities. 4 This 
spirit is " a door of utterance" — a door shut, till the Lord opens it 
— a matter of special difficulty — and therefore a subject of special 
prayer, both with the Minister and with the people on his ac- 
count. 5 

This Ministerial boldness is fenced on either side by warning 
and encouragement. 6 Yet many probably know, and even feel, 
more truth, than they have courage to preach. Want we then a 
further motive? Think of the despised Saviour in the judgment 
hall, " before Pontius Pilate, witnessing a good confession" 1 — 
an example of fidelity enough to make a coward bold ! 

The deficiency of this spirit lowers us in the estimation of our 
people, as time-servers, whose moral and religious integrity are 
alike suspected. Many who love the ' smooth things' we should 
( prophesy,' would despise us in their hearts for this accommoda- 
tion to their sinful indulgences ; whilst Christian boldness awes 
the haters of our message, and secures the confidence of the true 
flock of Christ, and the approbation of our conscience in the sight 
of God. 



II.— WISDOM— THE SPIRIT OP SCRIPTURAL PREACHING. 

" Wisdom"— observes the wise king of Jerusalem, who had 
known its value in public instruction — " is profitable to direct." 8 

i Titus ii. 15, with 1 Cor. v. 4. 2 i Tim. v. 1. 2 Tim. ii. 24, 25. 

3 Acts xxiv. 25. 4 See 1 Cor. ii. 3. 5 See Eph. vi. 19, 20. 

6 Comp. Jer. i. 17 — 19. Ezek. ii. 6 — 8. 2 Tim. iv. 16. This thought seems to have 
been the last prop of Jeremiah's sinking spirit, chap. xx. 9 — 11. 
i 1 Tim. vi. 13. 8 Eccl. x. 10, with xii. 10. 



270 VIEW OF THE CHRISTIAN MINISTRY .* 

We may be useful without learning, but not without wisdom. 
This was a part of our Master's furniture for his work ;' to which 
the multitude, and even his enemies, bore ample testimony. 2 His 
sermons were fraught with solemn, weighty, unmingled truth, ju- 
dicious appeals to Scripture, an intimate acquaintance with the 
heart, and a suitable adaptation of incidental occurrences to the 
great end of his mission ; 3 so that in every view it was the mani- 
festation of the " wisdom of God." In the same spirit his Apostle 
bore testimony to his own labours ; " teaching every man in all 
wisdom, that he might present every man perfect in Christ 
Jesus." 4 

The wisdom of our public Ministration includes the charac- 
ter of our compositions — that they should be such, that the low- 
est may understand, and the intelligent may have no cause to 
complain ; that the weak may not be offended, nor the captious 
gratified. There must be unity of subject, that the minds of our 
hearers may not be distracted ; perspicuity of arrangement, that 
they may enter into every part of the subject ; and simplicity of 
diction, that no part of it may be concealed by artificial language. 
The precise view of the mind of the Spirit in the text itself will 
naturally give unity of subject. Discernment of its distinct char- 
acter will facilitate arrangement. The infusion of its spirit 
(whether of an energetic or tender kind) will of itself lead to suita- 
ble "plaimiess of speech." 5 

Thus the judgment arrives at a clear perception of the subject — 
the will has a ready ground of assent — the affections an intelligent 
and practical excitement — the memory a stronger habit of retention 
— the conscience an awakened exercise. And though we would 
not ascribe innate efficacy to the best disposition of our great sub- 
ject, yet we must deal with rational man through a rational me- 
dium. On the other hand — w T hen the unity is disturbed by the 
intermixture of different points, and the dissociation of the sev- 
eral parts — when the arrangement is filled up with general mat- 
ter, without the explication of the main heads of the discussion — 
when there is but little moulding of the mind into the spirit of 
the subject — want of clearness, sympathy, and power of application 
is the result. Yet mechanical uniformity — treating all subjects in 
the same precise method — greatly fails in effect. Sound wisdom 

i Isaiah xi. 2, 3 ; 1. 4. 2 Luke iv. 22. xxi. 40, with John vii. 46. 

3 This particular of the Ministry of Christ, is admirably illustrated by the Bishop of 
Winchester.— Minister. Char, of Christ, ch. vi. 4 Col. i. 28. 

s The Writer begs particularly to refer to Mr. Simeon's short but admirable rules for 
composition in his edition of Claude's Essay, 12mo. pp. 30 — 34. 



WISDOM, IN THE PREACHING OF THE GOSPEL. 271 

will make use of the best rules, and the settled principles of compo- 
sition ; at the same time taking care that their influence does not 
crush the powers of imagination, or weaken the force of free and 
natural address to the conscience. 

" Preaching Christ in wisdom" implies a just and connected 
view of truth. " A wise master builder" not only lays a right 
foundation, but " takes heed how he builds thereupon." He marks 
the different qualities of his materials ; l placing the doctrine at the 
foundation, and building duties upon it, as a superstructure of 
lively stones, growing up into a holy edifice. 2 He will guard 
equally against confounding what God has distinguished, and put- 
ting asunder "what God hath joined together;" not halting on the 
verge of truth in scrupulous timidity, nor yet presumptuously over- 
leaping the sacred barrier. He may often see reason to insist upon 
some points with more detail than others ; but he will carefully 
bring eveiy part into its Scriptural prominence and connexion ; in- 
stead of rashly assaulting one part with another — (the fruitful 
source of heresy) — improving the whole " for doctrine, for reproof, 
for correction, and for instruction in righteousness." 3 

This wise exhibition of the Gospel is of the highest moment. 
Many will patiently listen to its practical enforcements, who cannot 
endure its doctrinal statements — such as the sovereignty of God — 
his free election of his people — justification by the righteousness of 
Christ — the utter insufficiency of works as the ground of trust — 
the helplessness of man in the act of turning to God — and the in- 
dispensable need of heavenly influence to incline his heart. Many 
on the other hand gladly receive the more mysterious doctrines of 
the Gospel ; while they revolt from its invitations, and stigmatize 
as legal, inculcations of the law as the rule of life, or of evangelical 
repentance and holiness. Now both these extremes proceed from 
the same principle — a proud determination to receive a part only 
of the counsel of God. Both need the same corrective — a full, 
well-proportioned, and connected display of truth — opposing the no- 
tions of self-sufficiency, without weakening the obligations to duty ; 
enforcing these obligations, without entrenching upon the Sover- 
eignty or the freeness of Divine grace ; cutting down self-righte- 
ousness by the perfection of the work of Christ, and Antinomian- 
ism by the glory of his example. 

» 1 Cor. iii. 10—15. 

2 Mark the statement of justification in the Epistle to the Galatians. The Apostle did 
not (as some appear to think) conceive that the view of its simplicity (ch. i. — iv.) was in 
any wise obscured by the exhibition of its fruitfulness (ch. v. vi.) The tree is known by 
its fruits while it is distinguished from them. 3 2 Tim. iii. 16. 



272 VIEW OF THE CHRISTIAN MINISTRY I 

Great indeed is the wisdom required in setting forth the analogy 
of faith, and the connected chain of doctrine. And from a defi- 
ciency of this just distribution of truth, much and dangerous error 
has arisen. The foundations of holiness have been weakened, by 
severing the doctrine of grace from its use and end ; by leading 
men to rest upon its notions, while they neglect its holy influence ; 
or by insinuating a carelessness of the evil and consequenses of sin 
from the misconceived doctrine of forgiveness. The wise Minis- 
tration of the Gospel connects the full display of mercy with a deep 
and humbling sense of sin. A free pardon will be watered with 
tears ; forgiven sin will be detested and crucified ; and the Gospel 
will be clearly seen to be the only principle of holiness both of 
heart and life. 1 

The exhibition of a correct standard both in doctrine and 
profession belongs to this subject. In doctrine it should be re- 
membered, that every truth is not of equal importance ; and that 
no single truth, unconnected with the rest, constitutes the Gospel. 
The force even of important truth (such as election, imputed right- 
eousness, or Christian assurance) is much enervated by exclusive 
inculcation ; while the beauty of the whole system is marred by 
insisting upon unconnected portions. If large integral parts of 
Scripture (such as the several Epistles to the Churches) be studied 
in simplicity and prayer, we should at once discover the main sub- 
jects, that filled the minds of the inspired writers ; and also the 
precise proportion, which our favourite views bear to the whole 
" counsel of God" thus laid open before us. 2 We should thus mark 
the difference betioeen Scriptural doctrines and Scriptural state- 
ments^ and observe that points — Scriptural in their place and 
proportion — may become unscriptural by their disproportioned 
and unnatural application. We shall thus learn also to preach 
cautious, and yet unfettered, truth, reverencing Scriptural 
guards ; 3 but watching against those human fetters, which some- 
times restrain the freeness of the Gospel from the undue apprehen- 

1 Comp. Rom. v. vi 

2 May the Writer venture to suggest the inquiry to some of the ardent investigators of 
prophecy — What proportion in extent and clearness their schemes (admitting them— for 
the sake of argument only — to be correct) occupy in the systems of Apostolical instruction ; 
and whether the prophetic views and principles there set forth are not clearly subordina- 
ted to the display of Christ crucified, as the manifestation of all the love and glory of the 
Divine perfections 1 Let not this suggestion be supposed to discountenance the study of 
prophecy (which within its due bounds is equally practical, enlivening, and obligatory) but 
only the uncontrouled extent, to which it sometimes is pursued ; and the exclusive dog- 
matical view, in which it is too often brought before the Church. The principle of these 
remarks may bear a qualified reference to some other points, which unhappily divide, in- 
stead of uniting, the Church in the present day. 

3 Such as Romans vi. 1 — 3, compared with v. 20. 



WISDOM, IN THE PREACHING OF THE GOSPEL. 273 

sion of consequences. Our work is not to make or to improve the 
Gospel ; but simply and fully to preach it. A distinct standard 
of truth in its individual application is also of great moment — not 
merely inculcating certain qualifications (such as regeneration, 
faith, repentance) as indispensable to salvation : but — like " an in- 
terpreter, one among a thousand" 1 — explaining their true character 
and properties, and directing to the attainment and establishment 
of them. 

As to the standard of profession — the reality and substance of 
the Gospel mainly consists in its spiritual character, which lays 
open the secret ways of sin, in forgetfulness of God, neglect of 
Christ, quenching of the Spirit, and enmity to the law ; and incul- 
cates holiness in all its detail in the inward parts. Yet we should 
here be careful not to set our standard too low, or too high ; to in- 
sist upon nothing as evidence of the Christian character, merely 
because it belongs to a decorous, amiable, natural disposition : and 
on the other hand to bring forth the lowest germ of sincerity as a 
decisive evidence of the work of God ; distinguishing between the 
existence and the degrees of grace ; and remembering that there 
are babes, as well as young men and fathers, in the family of 
God. 2 By a deviation from the Scriptural standard on either side, 
we " slay the souls that should not die, and save the souls alive 
that should not live ; we make the heart of the righteous sad, 
whom the Lord hath not made sad ; and strengthen the hands of 
the wicked, by promising him life." 3 

We remark here also the importance of a correct application of 
our message — like a faithful and wise steward 4 — faithful, in 
"'giving the portions;" ''-wise" in the seasonable mode, time, and 
objects of distribution — in the discernment of the particular truth, 
the argument, the method, the words, and the utterance, best ad- 
apted for instruction and edification. How observable is the differ- 
ence in our Lord's discourses to the Scribes and Pharisees, to the 
multitude, and to his disciples ; as well as in his more private treat- 

1 See Job xxxiii. 23. 

2 ' The line of demarcation is sometimes so strictly drawn, that, it would seem, as if no 
attainments, which fall short of a prescribed standard, were to be accounted as indicative 
of the existence of any religious feeling. It would be more consonant to our Lord's ex- 
ample, i-f, when appearances on the whole are favourable, those who are yet lacking one 
thing, were to be brought to a clearer knowledge of the way of salvation by forbearance 
and seasonable admonition. If the Apostle thought it necessary to exhort believers to 
add to their faith virtue, and to virtue knowledge, &c. he must have contemplated the 
possibility, that those, who might afterwards become thoroughly furnished unto all good 
uorks. had been formerly deficient in some of the Christian graces.' Bishop of Winches- 
ter's Min. Char. pp. 196—198. 

3 Ezek. xiii. 19, 22. 

4 Luke xii. 42. The extreme care, with which the Levitical sacrifices were dissected 
and distributed, affords an apt illustration of this Ministerial wisdom. 2 Tim. ii. 15. 

35 



274 VIEW OF THE CHRISTIAN MINISTRY : 

ment of individual cases ! How accurately also did the Apostle 
accommodate the method of his Ministerial application to the tem- 
per of his people ! ready to " change his voice" to the occasion, and 
to "come to them," as their circumstances might require, with a 
rod, or in love, and in the " spirit of meekness." 1 Thus must the 
Minister not only state his commission, but adapt it to the differ- 
ent temperaments of his people : though (as Dr. Campbell has well 
observed) ' the more mixed the auditory is, the greater is the diffi- 
culty of speaking to them with effect.' 2 Yet most unskilful would 
he be, were he to apply to the humbled sinner the corrosives of the 
Law, instead of the balm of the Gospel ; or to spread before the 
desponding soul a full view of his difficulties ; instead of adminis- 
tering the cheering cordials and sustaining encouragements of the 
Gospel. This would indeed be, unlike his Master, to " break the 
bruised reed, and quench the smoking flax." On the other hand, 
most unfaithful would he be, were he — instead of rousing slumber- 
ing sinners by " the terror of the Lord" — to lull them into deeper 
slumber by an exclusive display of Christian privileges ; or to com- 
fort the presumptuous professor with the stability of the Divine en- 
gagements, instead of warning him of the fearful danger of self-de- 
ception. Perhaps a wise intermingling of the two prominent sys- 
tems in the Church may be of important service to the disciples of 
both. The Calvinist from the abuse of his principles may be in 
danger of security, and may need some wholesome exhortations to 
holy fear from the opposite system ; while his own system may 
furnish to the Arminian some important views of the Sovereignty 
of God, and the freeness and simplicity of the Gospel, to neutralize 
the principles of self-dependence and self-sufficiency. Thus ' it is 
possible, that the truly Scriptural statement will be found, not in 
an exclusive adoption of either, nor yet in a confused mixture of 
both, but in the proper and seasonable application of both ; or (to 
use the language of St. Paul) in "rightly dividing the word of 
truth." ' 3 

In his extended course, the Minister must be skilled in person- 
ating a variety of characters ; becoming a Boanerges or a Bar- 
nabas — having a word for the worldly and the spiritual, for the 
self-righteous and the contrite, for the wise aj$d for the unwise, for 
the weak and for the strong, for the presumptuous and for the 

i Gal. iv. 20. 1 Cor. iv. 21. 

2 See his Philosophy of Rhetoric, and some striking remarks in Hall's Sermon, pp. 
25, 26. 

3 Preface to Mr. Simeon's Helps to Composition — to which the Writer gladly refers, 
as a full, clear, and unfettered display of Evangelical truth. 



WISDOM, IN THE PREACHING OF THE GOSPEL. 275 

doubting, for the mourner and for the rejoicing. " A word fitly- 
spoken" for each, will be " like apples of gold in pictures" (or frame 
works) " of silver." 1 " Of some," that have been beguiled, he must 
" have compassion ; making a difference" between them and obsti- 
nate offenders. " Others" he must " save with fear, pulling them 
out of the fire." 2 It will not indeed be always wise to persevere in 
the same treatment with the same cases. Spiritual, like medical, 
applications, require occasional change to strengthen the system ; 
and thus must the applications be varied to meet the ever-varying 
exigencies of the several cases. 3 And here he will find, that it is 
not enough to cultivate his own gift — whether for the Church or 
for the world — (which, however valuable, grasps only half the 
compass of his sphere) he must set himself in diligent prayer and 
industry to cultivate the opposite gift. How successful was the 
Apostle John in this effort ! Who would ever have thought that 
his Epistles had been written by a " Son of Thunder V H We 
sometimes indeed hear the peal in the sound of solemn rebuke and 
warning. But their main characteristic is the endearing enforce- 
ment of " a Son of Consolation." Thus must we endeavour to ap- 
ply our Ministry upon the broad ground of universal adaptation, 
maintaining a just equipoise and combination of spiritual gifts, 
" that the man of God may be perfect, thoroughly furnished unto 
all good works." 5 

Not less illustrative of the Scriptural wisdom of the pulpit Min- 
istry is the adaptation of instruction to the different stages of 
Christian progress. The gospel is not taught by one or more 
lessons, so as to render further instructions unnecessary. The 
Apostle compares the elementary truths to " milk," the proper and 
necessary nourishment " for babes ;" the deeper and more mysteri- 
ous doctrines to " strong meat," adapted to the adult spiritual state, 
when experience is more exercised, and the judgment more ma- 
tured. 6 Our Divine teacher gently led his scholars from the more 
simple to the higher truths, " as they were able to bear them." 7 

1 Prov. xxv. 11. 2 j u de 22, 23. 

3 ' A preacher must carefully observe the manners, customs, and inclinations of those 
whom he would persuade, that he may gain an easier admission of the truth into their 
minds.' Quesnel on Acts xvii. 23. 

4 Mark iii. 17, with Luke ix. 54. s 2 Tim. hi. 17. 

6 Heb. v. 11 — 14. 1 Cor. iii. 1 — 3. Si pro viribus suis alatur infans, net, ut crescendo 
plus capiat ; si modum suee capacitatis excedat, deficit antequam crescat. Aug. de Civit. 
Dei. Lib. xii. ' It is a great degree of knowledge to be able to observe and follow the 
motions of grace, on which all depends ; and which commonly performs its work by 
degrees.' Q,uesnel on Matt. ix. 17. 

7 Compare Isaiah xl. 11. — as illustrated by the wise and tender condescension of his 
public Ministry, Mark ix. 33. How remarkable is the contrast between the elementary 
character of his sermon on the Mount and his latter discourses, evidently adapted to a 



276 VIEW OF THE CHRISTIAN MINISTRY: 

But human teachers too often fail in forbearance to the weakness of 
young converts. Expecting them to learn and receive every thing 
at once, contrary to the Apostolical prescription, they offer "strong 
meat" to the " babes ;" and thus seriously injure the spiritual con- 
stitution by a course of unsuitable diet. Yet while giving "milk 
to babes," we must not forget to distribute meat to adults. The 
Apostle deemed it necessary to go on from " the doctrine of repent- 
ance," (the subject of his Master's early Ministry) " to perfection" 
— not indeed giving it up as unnecessary ; but " leaving" it, as the 
builder leaves the foundation, when advancing the building to com- 
pletion. 1 Dr. Owen well observed — ' It is the duty of Ministers of 
the Gospel to take care, not only that the doctrine which they preach 
be true, but also that it be seasonable with respect to the state and 
condition of their hearers. Herein consists no small part of that 
wisdom, which is required in the dispensation of the word. 2 

Much wisdom indeed is required for this diversified application. 
In our private Ministrations we can individualize each particular 
case ; but in public addresses to hearers of different capacities and 
states, when invisible agency is actively diverting the word from its 
course, the difficulty is painfully felt. Frequently is the tender 
" reed bruised" by a word of seasonable application to the thought- 
less or the backsliding ; while the promises, too hastily rejected by 
the self-condemning penitent, are eagerly seized by the presump- 
tuous, to bind the spirit of slumber more strongly upon their con- 
sciences. 

This mode is sometimes unjustly exposed to the imputation of 
unfaithfulness. l Some men' (as Mr. Cecil remarks) ' seem to 
think, that in the choice of a wise way there lurks always a trim- 
ming disposition.' 3 There is doubtless considerable danger of adul- 
terating the Gospel, under the cover of prudence, and in the well- 
intentioned endeavour to commend it to the endless diversity of 
cases. But there is an important distinction between rational 
contrivance and Christian accommodation. As Mr. Cecil again re- 
marks — ( It is a foolish project to avoid giving offence ; but it is 
our duty to avoid giving unnecessary offence.'' To seek to be 

higher stage of Christian knowledge, and promising a yet more full revelation of the gos- 
pel to his Church ! John xvi. 12, 13. Yet it is important to observe, that it was the same gos- 
pel in all its perfect integrity at first as at last — not modified or stripped of its native offen- 
siveness — only more fully developed. 

1 Compare Matt. iv. 17, with Heb. vi. 1, 2. 

2 Owen on Heb. vi. 1. 'This work must be carried on prudently, orderly, and by 
degrees. " Milk" must go before " strong meat." The foundation must be laid, before 
we build upon it. Children must not be dealt with as men at age. We must not go 
beyond the capacities of our people, nor teach them the perfection, that have not learned 
the principle.' Baxter's Reformed Pastor. 3 Cecil's Remains. 



WISDOM, IN THE PREACHING OF THE GOSPEL. 277 



acceptable is by no means inconsistent with faithfulness. Why 
should not we, after the example of the royal preacher, " seek to 
find out acceptable words f l " keeping back nothing that is profit- 
able," but with " the wise man's heart discerning both time and 
judgment ;" 2 avoiding an irritating and repulsive mode of state- 
ment ; and labouring to distribute unpalatable truths in the sweet- 
ness of persuasion, compassion, and sympathy ? " In doctrine," 
let us " show uncorruptness ;" 3 in mode, acceptableness ; like our. 
heavenly Pattern considering, not so much what we are able to 
say, as what our people are able to hear. 4 The Preacher's " accept- 
able words were upright — even words of truth ;" so consistent is 
Ministerial conciliation, when it does not lead to compromise. 
with Christian wisdom. 

The state of our people Avill also influence the tone of our Minis- 
trations^ We must deal out "present truth" 5 — truth (like the 
doctrine of justification under the existing circumstances of the 
Galatian Church) adapted to the present emergency. Again— 
though truth itself is unalterable, its mode of presentment admits 
of much variation. It may be brought out in the form of doctrine, 
precept, warning, encouragement, or privilege. It may be set forth 
in statement or figure ; it may be illustrated by a parable ; deduced 
from a miracle ; substantiated in a Scripture character ; displayed 
in type or prophecy ; delivered from the mouth of the Lord or of 
his Apostles — and in all these different modes with equal simplicity 
and faithfulness. What a diversity of gifts do we observe in the 
Apostles ! Peter acknowledges it in the case of himself, and his 
"beloved brother Paul." 6 The contrast between the Epistles of 
Paul and James, upon the same doctrine of justification, is even 
more striking. In the general complexion of his Epistles, James, 
though less doctrinal than his brother Paul, yet wrote under the 
same inspiration, and could commend himself by his " manifesta- 
tion of the truth," with equal confidence " in the sight of God." 
Contrast again Paul w T ith himself — Paul at Antioch, and Paul at 
Athens — Paul before Felix, and before Agrippa. 7 Compare the 
Epistles to his Gentile churches with each other, 8 and with his 

1 Eccles. xii. 10. The first nine chapters of the Book of Proverbs (as Dr. Wardlaw 
admirably observes) ' present us with a most interesting specimen of these " acceptable 
words." There is in them an inimitable union of admonitory fidelity, and enticing and 
subduing kindness. Like Paul, he "exhorts, and comforts, and charges, as a father doth 
his children." The whole soul of the writer is breathed out in the earnestness of benev- 
olent desire.' Wardlaw on Eccles. xii. 10. 

2 Acts xx. 20. with Eccl. viii. 5. 3 Titus ii. 7. « Mark iv. 33. 
5 See 2 Peter i. 12. 6 2 p e ter iii. 15. 7 Acts xiii. xvii.. xxiv. xxvi. 

8 With the Romans, he embraces the whole compass of Christian doctrine; with the 
Galatians, he is mainly occupied with the single point of justification; with the Corin- 



278 VIEW OF THE CHRISTIAN MINISTRY I 

Epistle to his own countrymen ; not communicating different sys- 
tems of truth, but the same system in different modes ; not aban- 
doning any point of truth, but adapting the mode of its distribu- 
tion to the circumstances of the respective churches ; in all cases 
" according to the wisdom given unto him ;" and in all his Minis- 
trations with Divine power and success. 

We may here also refer to the influence of our Christian tem- 
per amentupon the character of our Ministrations. It is natural, 
and under due regulation important, to carry the peculiar bias of 
our mind into our Ministry. Every man is formed to think, and 
speak, and write in a manner of his own ; and he will be far more 
useful in preserving his own manner (improved by comparison 
with others, but never wholly forsaken), than by enslaving himself 
to some popular mode. But let it be known, watched, balanced. 
It has its evils as well as its advantages. A speculative mind is 
apt to speculate in sacred Ministration — to discuss subjects in a 
train of argumentation, which divests them of their heavenly unc- 
tion and simplicity. An accomplished mind may be in danger, 
even in the evangelical field, of furnishing more food for the im- 
agination than for the immortal soul. A doctrinal Preacher 
mainly confines his Ministration within his favourite chapters and 
class of subjects. An experimental Preacher, awakened by the 
terrors of the law, will imbue his preaching more with the charac- 
ter of alarm, than of tenderness. Or if he has been " drawn by 
the bands of love," he may be led almost unconsciously to omit the 
" persuasive" influence of " the terror of the Lord." 1 A practical 
Preacher, having seen the loose profession resulting from exclusive 
views of doctrine or experience, perhaps leaves his statements bare, 
or imperfectly connected with either. An applicatory Preacher 
may fail in giving clear and connected statements of doctrine. A 
discriminating Preacher may be in danger of perplexing his hear- 
ers with refined distinctions drawn more immediately from his own 
spiritual exercises, than from the clear system of the word of God. 
A decided Preacher will need a deep tincture of humility, forbear- 
ance, and love ; else his " zeal will be without knowledge," and 
his labour prove the occasion of almost unqualified offence. It is 

thians he largely expounds questions of casuistry, matters of discipline, and general prac- 
tical duty; but all inculcated upon the foundation, and intermingled with the display, of 
the doctrine of Christ. 

1 See 2 Cor. v. 11. It is well that our experience should furnish materials for our 
Ministry ; but care must be taken that the standard of our preaching be elevated and its 
character formed, upon the basis of the word of God. Thus" only will it be sealed with 
the warrant of Divine acceptance, and sympathize with all classes of Christians as well 
as with the wants of the ignorant and unconverted. 



PLAINNESS IN THE PREACHING OF THE GOSPEL. 279 

therefore an important exercise of Ministerial wisdom, not to frame 
our preaching to the bias of our own mind, without great self-dis- 
trust, much earnest prayer, and a clear persuasion, that it embraces 
within its range, alike the converted and the unconverted, and is 
equally calculated to awaken and to establish ; to " add to the 
Church," and to strengthen in the Church, " such as shall be 
saved." 



III.— PLAINNESS— THE SPIRIT OF SCRIPTURAL PREACHING. 

The spirit of preaching consists in its adaptation to the subjects 
of instruction. It may be Scriptural in its statements, experimen- 
tal in its character, and practical in its enforcement. It may 
have all the features of discrimination and decision. But if it is 
not intelligible in its mode of address, it must fail in application to 
the objects proposed. Philip Henry was deeply sensible of the 
necessity of plain preaching — ' We study how to speak' (said he, 
at the commencement of his Ministry) ' that you may understand 
us ; and I never think that I can speak plain enough, when I am 
speaking about souls and their salvation.' 1 Our Lord's discourses 
— without any of the artificial pomp of oratory, and with a profu- 
sion of imagery — are a perfect model of simplicity. Never was 
there a more plain and popular Preacher. The most sublime 
truths are illustrated by the most familiar comparisons from the 
objects around him. The beautiful figures interspersed in the ser- 
mon on the Mount were probably drawn from the objects, which 
his elevated situation placed before him ; ' such as a city set upon 
a hill ; persons manuring the fields with salt ; the sun shining on 
all the fields without distinction ; the fowls flying in the air, and 
the lilies growing about him.' 2 Most of his parables also were 
drawn from the same natural sources. Even children's play was 
made to minister conviction to his hearers. 3 The fields, under his 
observant eye, were made fruitful in spiritual instruction ; 4 and 
wherever he moved, he was the Teacher of the people according 
to their way and capacity. His Apostles closely followed in his 
steps. They felt themselves " debtors to the unwise," as well as 

1 Life, p. 26. Thus also Dr. Doddridge in one of his devotional exercises, writes — '■ I 
fear my discourse to-day was too abstruse for my hearers. I resolve to labour after great 
plainness and seriousness ; and to bring down my preaching to the understanding of the 
weakest.' Life, ch. ii. 

2 Gerard's Pastoral Care, p. 127. 'Can any man imitate' — asks Bishop Wilson — 'a 
greater Master of eloquence, than Jesus Christ was, whose great excellence appears in 
making great truths understood by the meanest capacity? Sacra Privata. 

3 Matt. xi. 16—19. 4 Ibid. xiii. 



280 VIEW OF THE CHRISTIAN MINISTRY . 

" to the wise." 1 They would neither sink beneath the dignity of 
their subject, nor soar above the capacities of their people. They 
" used great plainness of speech." 2 Their mode of teaching, though 
with considerable difference of style, was brought down to the 
reach of the lowest intelligence. Paul dealt much in illustration, 
never remote, and always on subjects with which he knew his 
people to be conversant. The Grecian games furnished useful and 
pointed instruction to the churches in the neighbourhood of these 
pastimes, or who were interested in them. 3 James, in the same 
style of writing, crowded together the most familiar illustrations in 
the exhibition of a single point. 4 Peter and John were plain and 
didactic. Jude, so far as we can judge from one short epistle, is 
energetic and expressive. All of them, however, in their language 
and turns of sentiment, are distinguished by a remarkable perspicu- 
ity, never above the ordinary level — plainness without familiarity. 
The discourses of the the Christian Fathers were generally of the 
same character. Augustine's discourses are remarked to be the 
most simple of all his works. 5 He often interrupted them, to ex- 
plain what might seem to be beyond the capacity of his hearers ; 
who would, on the other hand, sometimes express their intelligent 
satisfaction with his meaning. The Homilies of Chrysostom and 
others of that day were so called, as being delivered in a familiar 
and conversational mode. The sermons of our Reformers (judging 
from the book of Homilies and other specimens, and making al- 
lowance for the phraseology of the times) are admirable specimens 
of a style equally simple, forcible, and interesting. Luther tells 
us, that when asked by Dr. Albert the best way of preaching be- 
fore the elector — ' I said — Let all your preaching be in the most 
plain manner. Look not to the prince, but to the plain, simple, 
and unlearned people, of which cloth the prince himself is also 
made. If I in my preaching should have regard to Philip Melanc- 
thon, or other learned doctors, I should work but little good. I 
preach in the simplest sort to the unskilful, and the same giveth 
content to all.' 6 

1 Rom. i. 14. 

2 2 Cor. iii. 12 ; Comp. 1 Cor. xiv. 19. { Habent sacrae Scripturse, sed non ostendunt, 
eloquentiam.' August, de Doctr. Christ. Lib. iv. — especially and most justly recommended 
by Milner to the study of Ministers. Hist. ii. pp. 441, 442. 

3 1 Cor. ix. ; Phil. iii. 

4 See especially James iii. 1 — 12. and the ingenious and exquisite exposition of it in 
Bishop Jebb's Sacred Literature, pp. 273 — 308. 

5 See quotation from his Sermons in page 281. 

f 6 Table Talk. It was one of his sayings — ' Optimi ad vulgus hi concionatores, qui 
pueriliter, populariter, et simplissime docent.' See a beautiful anecdote characteristic of 
this great reformer, advising Bucer on this subject. Scott's Continuation of Milner, vol. 
i. 216, 217. Adams, in his Life of Luther, has inserted some homely rhymes, which he 



PLAINNESS IN THE PREACHING OF THE GOSPEL. 281 

One of the ancient prophets was commanded — " Write the vis- 
ion, and make it plain upon tables, that he may run that read- 
eth it." 1 That this command may have its due effect, we must 
pay attention to style, subject-matter, and mode of address. 

A plain style is most suitable for the expression of plain things. 
Here probably many of us have much to learn. Education has 
formed our minds into a mould so different, and given us a lan- 
guage so remote, from familiar usage, that there must be a great, 
and possibly an uncongenial, change in our flow of thought and 
composition ; and yet without losing that vigour and liveliness, 
necessary to arrest attention. In fact, we must be learners among 
our people, before we can hope to succeed as teachers. We must 
" condescend to men of low estate," 2 to study their minds, habits, 
and phraseology ; never use a hard word, where a plain one can be 
found ; giving proper words in their proper places ; short sentences, 
and specially simple ideas ; for many will comprehend, or success- 
fully guess at, the meaning of a hard word, who would be baffled 
by a complex idea. ' Parenthesis and circumlocution' (it is justly 
remarked,) i deprive expression of its edge : and the idea, attenua- 
ted by frequent tropes and figures, arrives at the mind of the hear- 
er, like an arrow spent in its flight ;' 3 and rather serves to startle 
than to impress. Archbishop Seeker judiciously recommends (as a 
means of winning the attention of our people) l to make our ser- 
mons extremely clear. Terms and phrases' (he remarks) l may be 
familiar to you, which are quite unintelligible to them ; and I fear 
this happens much oftener than we suspect ; therefore guard 
against it. Your expressions may be very common, without being 
low ; yet employ the lowest (provided they are not ridiculous) ra- 
ther than not be understood.' 4 It is a frequent mistake to take too 

composed for the common people. And ' for these beggarly ballads' (says a shrewd 
writer) ' Luther may receive a greater reward at the last day, than for whole shelves of 
learned folios. Vanity will make a man speak and write learnedly ; but piety only can 
prevail upon a good scholar to simplify his speech for the sake of the vulgar. Such a 

E readier, though his worth may be overlooked by the undiscerning now, will one day 
ave a name above every name, whether it be philosopher, poet, orator, or whatever else 
is most revered among mankind.' Rev. R. Robinson's Notes on Claude's Essay — a work, 
not devoid of information or interest ; but painfully distinguished by an unchristian, 
vituperative spirit. * Hab. ii. 2. 

2 A Preacher is to fancy himself in the room of the most unlearned man in his whole 
parish ; and therefore he must put such parts of his discourse as he would have all under- 
stand, in so plain a form, that it may not be beyond the meanest of them. This he will 
certainly study to do, if his desire is to edify them, rather than to make them admire 
himself as a learned and high-spoken man.' Burnet's Pastoral Care, ch. ix. 

3 Budd on Infant Baptism, pp. 493, 494. 

4 Charges, pp. 273, 274. Augustine continually reverts to this subject. He did not 
scruple to say — ' Melius est, ut nos reprehendant grammatici, quam ut non intelligant 
populi.' In Ps. exxxix. 15. Thus in one of his sermons to the same purport — ' Rogo 
humiliter, ut content® sint erudite aures vestras verba rustica aequanimiter sustinere, 
dummodo totus grex Domini simplici, et, ut ita dicam, pedestri sermone, pabulum spiri- 

36 



282 VIEW OF THE CHRISTIAN MINISTRY I 

much for granted. Fenelon's remark is applicable to many Prot- 
estant congregations — ' that there are always three quarters of an 
ordinary congregation, who do not know those first principles of re- 
ligion, with which the preacher supposes every one to be fully in- 
structed.' 1 We must remember, that our commission extends to 
the explanation of the words, as well as of the things, of God. The 
meaning is hid in the word, and cannot be discovered without it. 
There are many important Scriptural terms, whose meaning is little, 
if at all, understood by the mass : so that a want of brief verbal ex- 
planation is often a great hindrance to edification. We must not 
judge the extent of the people's information by our own. ' Have 
ye understood these things ?' 2 — would often be a seasonable inqui- 
ry ; while the expression of a wish to be understood would be at- 
tractive and engaging. After all, a popular view of the simplest 
elementary principles is the best introduction to more extended and 
accurate views of truth. 

Nor is this style of simplicity degrading to the most intellectual 
mind. We could do no more with " the tongues of angels," than 
communicate our ideas intelligibly to one another — an exercise, 
which many preachers of excellent literary endowments have found 
to require considerable pains and diligence. 3 Not, that, in our la- 

tuale possit accipere; et quia imperiti et simplices ad scholasticorum altitudinem non 
possunt ascendere, eruditi se dignentur. ad illorum ignorantiam se inclinare.' Quesnel 
remarks — ' That a man need not fear stooping too low, when he considers himself as the 
dispenser of the mysteries of abased wisdom. The gospel is more for the poor and simple 
than for the refined wits ; and yet a minister thereof is sometimes (as one may say) afraid 
of being understood by the simple, lest he should not be admired by the learned.' On 
Mark iv. 33. 'Affect not fine words, but words which the Holy Ghost teacheth. Enti- 
cing words of man's wisdom debase your matter. Gold needs not to be painted. Scrip- 
ture expressions are what people are used to, and will remember.' William's Life of M. 
Henry, p. 162. 

1 Dialogues on Eloquence, iii. 2 Matt. xiii. 51. 

3 Quintilian excellently observes, that our meaning, ' like the light of the sun, should 
obtrude itself upon the eyes of the ignorant, not only without any pains to search for it, 
but, as it were, whether he will or not.' Institut. Lib. viii. cap. 2. Rollin has the same 
illustration. Belles Letters, vii. Luther used to say — ' To preach plainly and simply is 
a great art.' Table Talk. Archbishop Usher observed — ' It requires all our learning to 
make things plain. — It is not difficult to make easy things appear hard ; but to render 
hard things easy, is the hardest part of a good orator and preacher.' ' He is the power- 
fullest preacher, and the best orator' — said Dr. South — ' who can make himself best un- 
derstood.' Bishop Wilkins observes — ' the greatest learning is to be seen in the greatest 
plainness. The more clearly we understand any thing ourselves, the more easily can 
we expound it to others.' Eccles. p. 168. (The character that Photius gave of the 
preaching of Athanasius will confirm this point. ' In sermonibus ubique in locutione 
clarus est, et brevis, et simplex, acutus tamen et altus.') Bishop Hurd charged his clergy 
to the same purport — ' Your sermons cannot well be too plain : and I need not say unto 
you who hear me — that to frame a discourse in this way, as it is the usefullest way of 
preaching, so it will afford full scope and exercise for all the talents, which the ablest 
of us may possess.' Charges. Archbishop Tillotson is said to have been 'in the habit 
of reading his sermons to an illiterate old woman of plain sense who lived with him, and 
of altering his words and expressions, till he had brought the style down to her level.' 
If the story be true, ' it is' (as Professor Campbell observes) ' much to the prelate's hon- 
our ; for, however incompetent such judges might be of the composition, the doctrine, or 



PLAINNESS IN THE PREACHING OF THE GOSPEL. 283 

bour for " plainness of speech," we would strip the Gospel of its dig- 
nified terseness, beautiful figures, and heavenly elevation. Nor 
would we recommend a style of naked simplicity in our addresses. 
Our Lord's example, as that of the simplest Preachers, seems to 
recommend an infusion of the illustrative style into our discourses. 
And indeed natural images furnish most useful elucidation of spir- 
itual things, by their palpable exhibition to the senses. The study 
of the Scripture metaphors will give a correct mode of illustration, 
in marking their exquisite adaptation to the subjects of reference. 
Remote images (from which no clear light can be obtained) should 
be avoided. Every thing bordering upon the ridiculous, light, or 
trifling, must be discountenanced, as being utterly inconsistent with 
the dignity and holiness of the Sacred Volume, and ' with that Di- 
vine and powerful delivery, which becometh him, that speaks the 
oracles of God.' 1 Only that which is serious has a tendency to per- 
manent edification. 

The vanity of learned preaching is proved by its unproductive- 
ness. The plainest preachers in a Christian spirit, are commonly 
the most successful. 2 We might as well think of adding clearness 
to light, as hope to embellish the simplicity of the Gospel by rhetor- 
ical expression. 3 Such embellishments, if allowed at all, should be 
sparingly used. 4 King James aptly compared them in public dis- 
courses 'to the red and blue flowers, that pester the corn, when it 
stands in the fields ; more noisome to the growing crop, than beau- 
tiful to the beholding eye.' 5 The Apostle laid much stress upon 
" words easy to be understood." How would he then have rebuked 
as contemptible and most responsible trifling, the affectation of de- 

the arguments, they are certainly the most competent judges of what terms and phrases 
fall within the apprehension of the vulgar, the class to which they belong.' On Pulpit 
Eloquence, Lect. iii. Compare Fenelon on Eloquence, ut supra. Perhaps however the 
poet's rule — ' Non fumum ex fulgore, sed ex fumo dare lucem' — expresses the whole in 
the fewest words. 

1 Ward's Coal from the Altar. Compare Bowles' Past. Evang. Lib. ii.> c. 10. 

2 Archbishop Leighton, after hearing a plain and homely sermon with entire satisfac- 
tion, observed — ' This good man seems in earnest to catch souls.' ' The measure of 
speech' (he remarked) ' ought to be the character of the audience, which is made up for 
the most part of illiterate persons.' Pearson's Life, p. lix. 

3 What has been said of commentators, may apply to preachers of this character — that 
their subjects were plain, until they expounded them. 

4 Augustine's animadversion was — ' Numquid hie ornamenta, et non documenta, qua> 
runtur V De Doctr. Christ. Lib. iv. 19, ut supra. Not that he was wholly averse to 
ornament. His idea of the style of discourses was most just — ' Nee inornata relinquitur, 
nee indecenter ornatur.' lb. iv. 26. 

5 Preface to his Remonstrance — ' Preachers' (remarks Bishop Taylor) ' are to feed the 
people, not with gay tulips and useless daffodils, but with the bread of life and medicinal 
plants, springing from the margin of the fountain of salvation.' ' Very fine, Sir,' (said 
Robert Hall, when asked his opinion of a sermon) ' but men can't eat flowers.' ' Lord,' 
(said a pious old writer) ' let me never be guilty, by painting the windows, of hindering 
the light of thy glorious Gospel from shining powerfully into the hearts !' 



284 VIEW OF THE CHRISTIAN MINISTRY! 

livering common truths in an uncommon manner, of modernizing 
the language of the sacred volume, or exchanging it for clas- 
sical phraseology; often "speaking in an unknown tongue," and 
" shutting up the kingdom of heaven against men." 1 Such terms 
(as Professor Campbell remarks) ' give a learned dress to religion ; 
but it is a dress, that very ill befits an institution intended for the 
comfort and direction of all, even of the lowest ranks.' 2 ' Nothing 
indeed (as Jerome long since observed) 'is so easy, as to impose 
upon an illiterate audience, whose habit is to admire what they 
do not understand.' 3 But the garb used for this purpose l is often 
no other than a cloak for ignorance. And of all kinds of igno- 
rance, learned ignorance is undoubtedly the most contemptible.' 4 
Indeed the influence of this unevangelical system, would sink the 
true glory and dignity of the pulpit into a stage exhibition of 
self-display. ' The sword of the Spirit' (to use a terse illustration 
of an old Divine) is ' put into a velvet scabbard, that it cannot 
prick and wound the heart.'* 

Plainness in the choice of our subjects marks also the spirit of 
Scriptural preaching. We may here attend to the excellent ad- 
vice of the primitive Bishop Wilson — ' Avoid' (says he) • such dis- 
courses and subjects, as would divert the mind without instructing 
it. Never consult your own fancy in the choice of subjects, but the 
necessities of the flock. I would rather send away the hearers 
smiting their breasts than please the most learned audience with a 
fine sermon against any vice. With what truth can it be said, 
that " the sheep hear your voice," when you speak matters above 
their capacities, or in language and terms which they do not under- 
stand ? It is too often, that preachers perplex those whom they 
should instruct. There is a great deal of difference between peo- 
ple admiring the preacher, and being edified by his sermons.' 6 

i 1 Cor. xiv. 11—19. Matt, xxiii. 13. 

2 On Systematic Theology, Lect. iii. See the sensible advice that Mr. Richmond re- 
ceived from his College Tutor on this subject. Life, p. 152. 

3 Hieron. ad Nepot. 

4 Campbell, ut supra. { An affected obscurity of style' (Baxter remarks) ' makes a fool 
admire the preacher's learning ; but it will make a wise man wonder at his hypocrisy or 
folly.' Kirke White justly remarked of a preacher whom he had lately heard — ' I think 
in particular he has one great fault, that is, elegance. He is not sufficiently plain. Re- 
member (adds he) we do not mount the pulpit to say fine things or eloquent things. We 
have there to proclaim the good tidings of salvation to fallen man, to point out the way to 
eternal life, to exhort, to cheer, to support, the suffering sinner : these are the glorious 
topics upon which we have to enlarge : and will these permit the tricks of oratory or the 
studied beauties of eloquence 1 Shall truths and counsels like these be couched in terms, 
which the poor and ignorant cannot comprehend V — See his Remains. 

s Ward's Coal from the Altar. 

s Sacra Privata. ' Let your performances' (said the excellent Matthew Henry) ' be 
plain and Scriptural. Choose for your pulpit subjects the plainest and most needful truths, 
and endeavour to make them plainer.' Williams' Life, ut supra. 



PLAINNESS, IN THE PREACHING OF THE GOSPEL. 285 

Metaphysical preaching, would come under these animadver- 
sions. Dr. Dwight (a man of a strong natural bias of this charac- 
ter) admirably observes — ' All preaching of this kind is chiefly 
useless, and commonly mischievous. No ordinary congregation 
ever understood, to any valuable purpose, metaphysical subjects ; 
and no congregation, it is believed, was ever much edified by a 
metaphysical manner of discussion.' 1 We would not encourage a 
superficial treatment of more elaborate subjects ; but let all reason- 
ing be grounded upon the simple principles of Scripture, rather than 
upon inductive or excursive philosophy. All " intrusions into 
things which we have not seen'' 2 — all questions not directly tending 
to edification (such as the Apostle denominates " old wives' fables," 
" vain babblings," " foolish questions" 3 ) are to be avoided. To the 
weeping complaint — " Thy prophets have seen vain and foolish 
things for thee" 4 — every serious Christian must respond, when he 
sees Ministers ' picking straws in Divinity ;' 5 substituting husks 
for the bread of life ; scholastic or metaphysical distinctions, curious 
researches into antiquity, ingenious dissertations upon the fitness 
of things, abstract proofs of the evidences of Christianity, elucida- 
tions merely critical of the sacred text, for the simple exhibition of 
the truth. ' The hungry sheep look up, and are not fed.' It is not 
" stones turned into bread ;" but rather bread turned into stones. 
There is more nourishment in a single plain discourse on Christ 
crucified, than in these shadowy discussions, misnamed sermons, or 
preaching the Gospel. 

We might refer to the plausible ground of dissent arising from 
this preaching, as a minor consideration for Ministers of the Estab- 
lishment,* (for our people will soon be tired of hearing what they 
do not understand) ; but a far higher responsibility is contracted 



1 Dwight's Theology, v. 209, 210. ' That which metaphysical preaching teaches' (as he 
elsewhere remarks) ' may be true, and the arguments used to support it may be sound ; 
but the distinctions are so subtle, and the reasoning so abstruse and difficult, that the 
hearer's attention to the truth is lost in his attention to the preacher's ingenuity ; his mind 
prevented from feeling what is intended, by the absorption of his thoughts in the diffi- 
culties of the argument ; and his heart chilled by the cold manner, in which all such dis- 
cussions are conducted. The metaphysician, whether aware of it or not, is employed in 
displaying his own ingenuity, and not in disclosing and confirming the truth of God.' 
Sermons, vol. ii. 461. Compare Burnet's Pastoral Care, c. ix. 2 Col. ii. 18. 

3 1 Tim. iv. 7. vi. 20. Tit. hi. 9. 4 Lam. ii. 14. 5 Bishop Hall. 

6 Dr. Johnson (see Boswell's Life) with much truth ascribes the success of the Metho- 
dists, in drawing away the members of the establishment, to their plain mode of address. 
King James in a curious document, entitled — ' The Reason of the King's Direction for 
Preaching and Preachers' — traces the many defections to Popery, and Anabaptism, or 
other points of separation, to the ' lightness, affectedness, and unprofitableness,' of the 

Sreachers in his day, 'mustering up of much reading, or displaying of their wits,' leaving 
le people's mind, ' for all this airy nourishment, no better than mere table-books, ready 
to be filled up with the catechism of the Popish priests, or the pamphlets of the Anabap- 



286 VIEW OF THE CHRISTIAN MINISTRY I 

than dissent. It may be that the grammarian, the critic, the the- 
ologian, approve our discourses. But to an illiterate congregation 
of perishing sinners, should we not use, as the grand vehicle of our 
communication — "words easy to be understood?" If they do not 
understand their preacher, they " are destroyed for lack of know- 
ledge." For how can they be saved by the preaching of the Gos- 
pel in an unknown tongue ? And of how little account will be 
the reputation of an accurate logician, deep theologian, or orthodox 
Divine, under the weight of this awful charge P 

A plain mode of address is also included in the spirit of preach- 
ing. A want of plain dealing with our people will inevitably be- 
tray their souls, and ours with them. We are engaged with them 
on subjects connected with eternity, on which mistakes are so 
various and so fatal. It is of far higher moment, that we should be 
useful than eloquent, that the watchman should blow the trumpet 
intelligibly than musically. Nothing is done, until we bring them 
into immediate contact with their imminent, unseen, unsuspected 
danger. Let this plainness embrace all the variety of illustration, 
argumentation, appeal, and entreaty. Let it include the enforce- 
ment of every motive of terror and of love, of warning and of en- 
couragement. But let there be a careful separation from mere- 
tricious embellishments, 2 a freedom from a false scrupulosity of 
tenderness, and an unreserved devotedness to the grand object of 
the Ministry ; applying always the message of the Gospel in clear 
and uncompromising terms ; and pursuing sin and Satan in a 
course of unwearied warfare, until they are dispossessed of all their 
strong holds, and " every thought is brought into captivity unto 
the obedience of Christ." 



IV.— FERVENCY— THE SPIRIT OF SCRIPTURAL PREACHING. 

To enlighten the mind, and affect the heart, are the two main 
ends of the Christian Ministry. The first demands wisdom and 
plainness — the second fervency — as the spirit of Scriptural preach- 
ing. This combination exhibits the Minister as " a burning and 
shining light" — ' the sun in his sphere' (as Pavilion, the celebrated 
Bishop of Alet, describes him) ; ' imparting the spiritual light of 

1 ' I had rather' (said Dr. John Edwards) ' be fully understood by ten, than be admired 
by ten thousand. If our words be not understood, it is of no consequence in what lan- 
guage they are spoken, and we cannot expect that the Holy Spirit will give a blessing on 
unintelligible language — I mean — unintelligible to the many, though a few of superior 
attainments or refinements may admire them.' 

2 Bishop Stillingfleet compares* this mode of treatment to ' stroking the consciences of 
people with feathers dipped in oil.' Duties and Rights of Parochial Clergy, p. 30. 



FERVENCY IN THE PREACHING OF THE GOSPEL. 287 

Divine truth, as well as the spiritual heat of Divine fervour.' As 
to fervency — if it be natural to express ourselves with earnestness 
upon subjects of deep and acknowledged interest — much more in 
the delivery of our great commission. ' Nothing' (says Baxter) i is 
more indecent, than a dead preacher speaking to dead sinners the 
living truth of the living God.' It were surely better to subject 
ourselves to the misapprehension of being " beside ourselves," 1 than 
not to deliver our message with some evidence of personal impres- 
sion. As a matter of life and death — of eternal life and eternal 
death — it is connected with the most powerful motives, and acts 
upon the most influential principles of the heart. Charles V. re- 
marked of one of the German Reformers — i He preached with such 
spirit and devotion, as might almost serve to make the very stones 
weep.' Such was the spirit of our Great Master, 2 and of his chosen 
Apostle. 3 The same spirit constituted the main power of Whit- 
field's Ministry. There have been men of like unction, faith, and 
prayer — men whose views of the gospel have been equally compre- 
hensive, and whose love for souls has been equally fervent ; but it 
was the picture of his whole soul pourtrayed in his countenance ; 4 
his expressions cast into the most awakening and penetrating 
forms ; the solemnity of his address ; the deep feeling from within, 
bursting forth in every word, streaming in his eyes, and breathing 
an energy of love throughout the effusions of his overflowing heart 
— this it was that convinced the listening throngs, that he was not 
trifling with them. They caught sympathy with his natural elo- 
quence, and in thousands of instances, "the flint was turned into a 
fountain of waters ;" and his Ministry was life from the dead " to 
his fellow-sinners." ' This faculty of moving hearers thus' (Arch- 
bishop Seeker remarks) l is a most valuable blessing. And such as 
have but little of it, may considerably improve it, by labouring to 
affect themselves more deeply with what they would say, and 
thinking what methods of saying it would be most persuasive.' 

1 2 Cor. v. 13. Compare Acts ii. 12, 13. ' So long as our zeal takes not its colour from 
human infirmities and human passions, but is regulated by the word of God ; so long as 
we tread in the steps of those, "who did all things decently and in order ;" far from hav- 
ing to apologize for our zeal, we should think that we act unworthily of our cause, if we 
possessed it not.' The Gospel Message, by Rev. Dr. Dealtry, p. 21 . 

2 John ii. 17. 3 Acts xvii. 16. 

4 The description given of an old foreign preacher would give an accurate sketch of 
Whitfield in the pulpit — 'Vivida in eo omnia fuerunt; vivida vox, vividi oculi, vividi 
manus, gestus omnes vividi.' His ingenious confessions at the close of life, of a tincture 
of enthusiasm, and an occasional admixture of his own spirit with his Ministry, eminent- 
ly displayed Christian humility. As Fuller memorialized the celebrated Wickliff in his 
characteristic style — ' I intend neither to deny, dissemble, defend, or excuse any of his 
faults. " We have this treasure" (says the Apostle) "in earthen vessels ;" and he that shall 
endeavour to prove a pitcher of clay to be a pot of gold, will take great pains to small 
purpose. Yea, should I be over-officious to retain myself to plead for Wickliff's faults, 
that glorious saint would sooner chide than thank me.' Church History, Book iv. 



288 VIEW OF THE CHRISTIAN MINISTRY I 

But (as he elsewhere observes) ' smooth discourses' to our people, 
' containing little that awakens their drowsy attention, little that 
enforces on them plainly and home " what they must do to be 
saved," leave them as ignorant and unreformed as ever, and only 
lull them into a fatal security.' 1 Even Bishop Warburton decides, 
that ' a pathetic address to the passions and affections of penitent 
hearers, is perhaps the most operative of all the various speeches of 
instruction.' 2 George Herbert's Parson, 'when he preacheth, pro- 
cures attention by all possible art : — by earnestness of speech : it 
being natural to men to think, that where there is much earnest- 
ness, there is something worth hearing.' 3 Visible impression upon 
ourselves gives inexpressible weight to our subject. The Minister, 
that does not manifestly put his heart into his sermon, will never 
put his sermon into the hearts of his people. Pompous elocution, 
attempts at theatrical display, or affected emotions, are indeed most 
repugnant to the simple dignity of our office. A painted fire may 
glare, but will not warm. Yiolent agitations, without correspon- 
dent tenderness of feeling, will disgust instead of arresting the 
mind. Preaching is not (as some appear to think it) the work of 
the lungs, or the mimickry of gesture, or the impulse of uncontrol- 
able feeling ; but the spiritual energy of a heart constrained by the 
love of Christ, and devoted to the care of those immortal souls, for 
whom Christ died. Yet surely the habit of realizing our Master's 
presence, and the awful responsibility vested in us, will find expres- 
sion in something beyond the tone of tame seriousness, and the 
general accuracy of pulpit decorum. 4 The Country Parson finds 
the people ' thick and heavy, and hard to raise to a point of zeal 
and fervency, and needing a mountain of fire to kindle them.' He 
recommends therefore most beautifully, the ' dipping and seasoning 
all our words and sentences in our hearts, before they come into 
our mouths ; truly affecting, and cordially expressing all that we can 
say, so that our auditors may plainly perceive, that every word is 
heart-deep.' 5 A lively impression of interest seems the natural re- 
sult of a cordial belief of the Gospel ; and therefore a want of 
expression of this interest conveys a plausible suspicion of the 
credibility of our message. For who could bring a true report of a 

i Charges, pp. 252, 284. 

2 Directions to Students of Theology. 3 Chapter vii. 

* ' While I have any reverence for Scripture, or any knowledge of human nature, I 
shall never affect to speak of the glories of Christ, and of the eternal interests of man, as 
coldly, as if I were reading a lecture of mathematics, or relating an experiment in natu- 
ral philosophy.' Dr. Doddridge — Orton's Life, chap. v. King" James remarked of one 
of his chaplains — ' This man preaches before me, just as if death was seated at his elbow.' 

5 Chap. vii. 



FERVENCY, IN THE PREACHING OP THE GOSPEL. 289 

fire, or of any extraordinary news, with a calm tone, gentle voice, 
or elegant expression ? And can we wonder, that a cold correct- 
ness in the delivery of our instructions should weaken in our people 
a belief of their truth, or at least of their importance ; that they 
should consider it to be a work of office, for which we are paid, 
rather than as a matter of personal concern to themselves ; and 
that, with such impressions, they should want the disposition ne- 
cessary to give to preaching its due effect — a desire to hear? In- 
deed, so unnatural is it thus to speak of weighty subjects, that they 
would rather attach importance to a slight matter expressed with 
vehemence, than to a weighty truth conveyed in a lifeless manner. 1 
It has been well remarked — that 'the really useful man in winning 
souls to Christ is he, who is so penetrated with the value of the doc- 
trines of the Gospel, as to persuade by the zeal and sincerity of his 
manners, when a less earnest mode of teaching would have failed to 
convince.' 2 Some Ministers indeed of phlegmatic constitutions may 
manifest less of warmth and animation than others of far lower 
faith and Christian sensibility. All of us are orators when we feel. 
No eloquence can reach the energy and emotion of the language 
of the heart. Increased solemnity, and energy in the delivery of 
the message, should supply the want of sensible excitement ; and 
fervent prayer should be employed to overcome constitutional lan- 
guor, to quicken heavenly affections, and to bring them warm into 
immediate exercise for the enlivening of our people. 

A want of fervency in our Ministrations is a serious hindrance 
to their efficiency. For though it is the same word, however 
preached ; yet an earnest delivery adds to the naked truth the sen- 
sible exhibition of Divine love, and moves one of the most enliven- 
ing springs of conviction. 3 On the other hand (as a sensible writer 
has observed) ' the monotonous wearisome sound of a single bell 
may be almost as soon expected to excite moral impressions, as the 
general tenor of public discourses, drowsily composed and drowsily 
delivered.' 4 Our people want their hearts, as well as their under- 
standings, to be addressed. They want words flowing from the 

1 See Sir R. Blackmore's Accomplished Preacher, Sect. viii. May we not learn a 
lesson of conviction from Garrick's reply to a preacher, who asked — ' How is it, that you 
who deal in nothing but fiction, can so affect your audience, as to throw them into tears; 
while we, who deliver the most awful and interesting truths, can scarcely produce any 
effect whatever V Here lies the secret : you deliver your truths as if they were fictions; but 
we deliver our fictions as if they were truth. 

2 Bishop of Winchester's Ministerial Character of Christ, p. 285. 

3 Cicero (De Orat.) calls this lively representation evidence (evidentia) — the orator not 
seeming so much to speak, as to show the very things themselves, as if they were before 
the eyes. Quintilian's term is vision. Instit. Lib. viii. 

1 Jerningham's Essay on the Eloquence of the English Pulpit, prefixed to a Transla- 
tion of Select Sermons from Bossuet. 

37 



290 VIEW OF THE CHRISTIAN MINISTRY*. 

heart, giving power to argument by their piercing heat and pene- 
trating force, and compassionate entreaty. However this fervour 
may be mistaken for the false fire of enthusiasm or vain glory, it is 
only the expression of a heart deeply impressed with the conviction, 
that religion is a matter of primary, immediate and universal con- 
cern. 1 But which of us does not exhibit the inconsistency of ap- 
parent earnestness in the pulpit, with the general habit of cold and 
lifeless affections ? To ascend the pulpit with a heart full of life, 
zeal, and love, is not a matter of course : yet when " out of the 
abundance of the heart the mouth speaketh," what unction seems 
to pervade the word ! what a power of sympathy affects our 
people ! 

Baxter's impassioned pleadings show what our addresses ought 
to be, in order to give full effect to our message. ' How thin' (ex- 
claims he) ■ are those Ministers, that are serious in this work ! 
Nay, how mightily do the best fail in this ! Do we cry out of 
men's disobedience to the Gospel " in the demonstration of the 
Spirit ;" and deal with sin as the destroying fire in our towns, and 
by force pull men out of it ? Do we persuade our people, as those 
should, who " know the terror of the Lord ?" Do we press Christ 
and regeneration and faith and holiness, — believing that without 
these, men can never have life ? Do our bowels yearn over the 
ignorant, careless, and obstinate multitude ? When we look them 
in the face, do our hearts melt over them, lest we should never see 
their faces in rest ? Do we, as St. Paul, " tell them weeping," of 
their fleshly and earthly disposition ? and " teach them publicly, 
and from house to house," at all seasons and with many tears ? 
And do we entreat them, as for their soul's salvation ? Or rather, 
do we not study to gain the approbation of critical hearers ; as if a 
Minister's business were of no more weight, but to tell a smooth 
tale for an hour, and look no more after the people till the next 
sermon ? Does not carnal prudence control our fervour, and make 
our discourses lifeless on subjects the most piercing ? How gently 
we handle those sins, which will so cruelly handle our people's 
souls ! In a word — our want of seriousness about the things of 

1 This is well borne out and illustrated by an eminent writer, who has never been sus- 
pected of giving encouragement to enthusiasm — ' The chief characteristics of the elo- 
quence suited to the pulpit, as distinguished from the other kinds of public speaking, ap- 
pear to me to be these two — gravity and warmth. The serious nature of the subjects 
belonging to the pulpit requires gravity — their importance to mankind requires warmth? 
Dr. Blair's Lectures, Lect. xxix. — On the Eloquence of the Pulpit. Again he remarks — 
' Gravity and warmth united, form that character of preaching which the French call 
unction — the affecting, penetrating, interesting manner, flowing from a strong sensibility 
of heart in the Preacher to the importance of those truths which he delivers, and an 
earnest desire, that they make a full impression on the hearts of his hearers.' 



DILIGENCE, IN THE PREACHING OF THE GOSPEL. 291 

heaven, charms the souls of men into formality, and brings them 
into this customary careless hearing which undoes them' — ' I know 
not what others think,' (says he in another place) ' but for my own 
part, I am ashamed of my stupidity, and wonder at myself, that I 
deal not with my own and others' souls, as one that looks for the 
great day of the Lord ; and that I can have room for almost any 
other thoughts or words, and that such astonishing matters do not 
wholly absorb my mind. I marvel, how I can preach of them 
slightly and coldty ; and howl can let men alone in their sins; 
and that I do not go to them, and beseech them for the Lord's 
sake to repent, however they take it, or whatever pains or trouble 
it should cost me. I seldom come out of the pulpit, but my con- 
science smites me, that I have been no more serious and fervent in 
such a case. It accuses me, not so much for want of human or- 
naments or elegancy — but it asketh me — ' How couldst thou speak 
of life and death with such a heart V The God of mercy pardon 
me, and awaken me with the rest of his servants, that have been 
thus sinfully negligent ! O Lord, save us from the plague of infi- 
delity and hard-heartedness ourselves ; or else how shall we be fit 
instruments of saving others from it 7 1 

V.— DILIGENCE— THE SPIRIT OF SCRIPTURAL PREACHING. 

How instructive is the constant eyeing of our Divine Pattern, 
consecrating his whole heart, his whole time, in his Father's work ! 
His greatest diligence, however, was concentrated in his public 
Ministry. " He taught," when at Jerusalem, " daily in the tem- 
ple ;" 2 and, wherever else a concourse was gathered, he was ready 
to open his mouth for hortatory, didactic, or illustrative instruc- 
tion. 3 The first labourers of the Gospel, and the Fathers of the 
early church, closely followed their Master's example. 4 

The Apostle contemplated far greater danger from sloth, than 
from excessive activity in " preaching the word." He adjures 
therefore his beloved Timothy by the solenn view and anticipa- 
tions of the day of account — to " be instant in season and out of 
season ;" 5 not only regular in the routine of preaching seasons ; but 
under the guidance of an enlightened conscience, embracing every 

1 Reformed Pastor. How did the fervour of this holy man exemplify his own lines — 

I'll preach as though I ne'er shall preach again ; 
And as a dying man to dying men ! 

2 Luke xix. 47; xxi. 37; xxii. 53. 3 j onn v ii. 37 ; Matt. v. xiii. 

* Acts v. 42; xix. 9; xx. 18 — 21. xxviii. 23, and notices in the Homiletical writings of 
the Fathers. Comp. Jer. xxvi. 5; Hag. ii. 10. 20. 5 2 Tim. iv. 1, 2. 



292 VIEW OF THE CHRISTIAN MINISTRY : 

unlooked-for, and seemingly unseasonable, call to service. And what 
is there in the present day, that renders this diligence less neces- 
sary, less binding, or less effectual ? Is not the mass of unconverted 
hearers as large with us as in the primitive church ? And how 
can Christ's sheep among them " hear his voice" without a Preach- 
er? 1 No other medium will supersede this appointed channel of 
Divine communications. 2 

The frequency of Sabbath-preaching must depend upon physical 
strength, and other circumstances, over which there can be no con- 
trol. The willingness of the devoted spirit will be in general only 
restrained by the weakness of the flesh. A double exercise of our 
duty begins to be called for by the concurrent voices of our Diocesans. 
A familiar repetition of one of these exercises would profitably and 
popularly furnish a third service, should this addition be found ei- 
ther desirable or practicable. Few minds could long support the 
labour and excitement of bringing forth three successive subjects. 
Nor indeed could the digestive powers of our people healthfully re- 
ceive so large a quantity of food ; whereas the system of repetition 
assists instead of loading the digestion. 

Much more is implied in this diligence, than the formal routine 
of a Sabbath address. Such a mechanical exhibition ill represents 
the parental obligations subsisting between a pastor and his flock. 
Would a father be satisfied with this feeble periodical admonition, 
when his beloved son was in continual and most imminent 
danger ? 

Our Church annals furnish exciting examples of preaching dil- 
igence. Hooper was not one of the ' unpreaching prelates,' who 
excited honest Latimer's indignation and remonstrance. He would 
say, ' that no Bishop ought to complain of one sermon a-day.' 3 
Probably his own custom exceeded these bounds. Foxe informs 
us, that, ' being Bishop of two dioceses (Gloucester and Worcester), 
he yet so ruled and guided either of them and both together, as 
though he had in charge but one family. No father in his house- 
hold, no gardener in his garden, no husbandman in his vineyard, 
was more or better occupied, than he in his diocese among his flock, 

i John x. 16, 27; with Rom. x. 14. 

2 The apostle, though keeping up intercourse with the Thessalonians by his pen, still 
desired to see their face, for their better advantages of Christian instruction. 1 Thess. 
iii. 10. 

3 ' Fifteen masses a day did not suffice for the priests of Baal ; and yet one sermon a 
day seems more than a good Bishop or Evangelical Pastor can bear.' Hooper's Confes- 
sion delivered to the King and Parliament, 1550. Daily preaching was Chrysostom's rule 
for a Bishop (doubtless with application to subordinate Ministers.) De Sacer. Lib. vi. 4. 
If the letter of the rule be impracticable, let us at least endeavour to approximate to its 
standard and spirit. See Burnet's Pastoral Care. Ch. vi. 



DILIGENCE, IN THE PREACHING OF THE GOSPEL. 293 

going about his towns and villages in teaching and preaching to 
the people there.' Bishop Jewell's saying — ' A Bishop ought to die 
preaching' — was strikingly confirmed in his own death, which ap- 
pears to have been hastened, if not to have been caused, by the ar- 
dour of his Episcopal zeal. 1 Of Abp. Matthew it was said, that 'it 
was easy to trace his joumies by the churches he preached at.' 
The most inveterate haters of prelacy were silenced by the exam- 
ple of this Apostolic Bishop. 2 Preaching he used to call l his be- 
loved work,' from which the government of the province of York 
did not discharge him ; — so that a challenge was thrown out to 
Popery — ' That Tobias Matthew, the Archbishop of York, though 
almost eighty years of age, preached more sermons in a year, than 
you (the Popish party) can prove have been preached by all your 
Popes from Gregory the Great's days.' 3 

The examples of Grimshaw and Wesley, nearer to our own 
time, may stimulate to greater devotedness to our public employ. 
Twelve or fourteen preaching engagements were included in Mr. 
Grimshaw's idle week. 4 Wesley is calculated to have preached 
upwards of forty thousand sermons (exclusive of a large number 
of exhortations) during an itinerantcy of nearly fifty years, and 
an average annual ratio of travelling four thousand five hundred 
miles. Whatever irregularity or enthusiasm belonged to these un- 
precedented labours, the large success with which they were hon- 
oured, displayed the main-spring of their exertion — "the love of 
Christ constraining them. 1 ' 5 Let not our censure of their undis- 
ciplined system hinder us from transferring an impulse of their 
zeal, self-denial, and self-devotedness, to a more chastised course 
of Ministration. 

But preaching diligence includes not only frequency of employ, 
but constant repetition of truth. The workman is more anxious 
to fasten one nail by reiterated blows, than slightly to fix many 
upon the outward surface. To preach " the same things is not 
grievous" to the Christian Minister ; and for his people it is often 
" safe." 6 The fruitfulness of the earth arises from its " drinking in 
the rain that cometh oft upon it? The constant repetition, — not 
the weight — of the heavenly showers, makes impressions on the 

1 The motto at the bottom of a curious portrait of Jewell preserved in Salisbury Palace 
is — ' Va3 mihi, si non evangelizavero !' This was also the motto of Usher's own selec- 
tion for his Archiepiscopal seal — illustrated by his increasing constancy in preaching, sub- 
sequent to his elevation. Augustine's views of the Episcopal office were Scriptural — 
' Episcopatus nomen est operis, non honoris — Intelligat se, non esse Episcopum, qui 
pra^esse dilexerit, non prodesse.' Aug. de Civit. Dei. Lib. xix. c. 19. 

2 No mention of Archbishop Matthew occurs in Prynne's celebrated work of invective 
against prelates. 3 Granger's Biocr. Hist. Vol. i. p. 343. 

4 Newton's Life of Grimshaw, p. 51. 5 2 Cor. v. 14. 6 Phil. iii. 1. 



294 VIEW OF THE CHRISTIAN MINISTRY I 

hardest substances. That our " doctrine" therefore may " drop as 
the rain," 1 it must fall not only in the gentleness of love, but in the 
frequency of diligence. 2 The constant enforcement of fundamental 
truths is necessary for their deeper and more practical influence. 
Truths that have been marked out by gainsayers or seducers, 
must form prominent topics of our Ministry. Truths also of daily 
use and practice, will be sound doctrine to preach to the end of our 
course ; not however in the slothful repetition of our former dis- 
courses, but in waiting at our Master's feet for fresh instruction ; 
always learning, and teaching what we have learned. 3 



VL— SINGLENESS— THE SPIRIT OF SCRIPTURAL PREACHING. 

' The Ministerial work must be managed purely for God and the 
salvation of the people, and not for any private ends of our own. 
This is our sincerity in it. A wrong end makes all the work bad 
from us, however good in itself. Self-denial is of absolute necessity 
in every Christian ; but of a double necessity in a Minister, as he 
hath a double sanctification and dedication to God. And without 
self-denial he cannot do God an hour's faithful service. Hard stud- 
ies, much knowledge, and excellent preaching, is but more glorious 
hypocritical sinning, if the ends be not right.' 4 The main end of 
the Ministry is the glory of God. It is ' the single eyeing' of this 
end, that ' makes all things sweet and holy.' 5 This was the pur- 
pose, that filled the heart, and directed the course, of our Great Ex- 
emplar. 6 This was also the spirit of the Apostle; 7 the true spirit 
of the Minister — the result of serious self-scrutiny, and often of se- 
vere spiritual conflict. Experience (for it must plainly be more a 
matter of experience than of observation) assures us of the extreme 
difficulty of preaching with singleness of heart. How much of our 
study in the very composition of our sermons, flows from a selfish 
principle, and rolls on in the same corrupt channel ! Even while 

1 Deut. xxxii. 2. with Heb. vi. 7. 2 Isa. xxviii. 10. 

3 The apostle exhorts to pulpit diligence by a most foreboding anticipation. 2 Tim. iv. 
2, 3. Owen enumerates the following constraining motives to preaching diligence — ' The 
command of God — *helove and care of Christ towards his Church — the ends of God's 
patience and long-suffering — the future manifestation of his glory in the salvation of be- 
lievers, and the condemnation of the disobedient — the necessities of the souls of men — 
the way by which God gives spiritual supplies by the Ministry of the word — the weak- 
ness of the natural faculties in receiving, and of the memory in retaining, spiritual things 
— the weakness of grace requiring continual refreshment — the frequency and variety of 
temptations — the design of Christ to bring us gradually to perfection.' He adds — ' But 
the law of this duty is in some measure written on the hearts of all faithful Ministers ; 
and those who are otherwise must bear their own burdens.' On Heb. vi. 7, 8. 

4 Baxter's Reformed Pastor. 5 Leighton. 6 John viii. 50. v. 41 . 
7 1 Thess. ii. 6. 



SINGLENESS, IN THE PREACHING OF THE GOSPEL. 295 

Christ is the text, self may be the spirit and substance of our ser- 
mon, as if we were lifting up the cross of Christ, to hang our own 
glory upon it. In the pulpit itself — in our Master's immediate 
presence — what is it, that sometimes gives animation to our de- 
livery, tone to our voice, and emphasis to our words ? Are we nev- 
er " preaching ourselves" in the very form and act of preaching 
" Christ Jesus the Lord ?" If in the impulse of the moment, any 
forcible matter falls from us ; how seldom is it unaccompanied with 
self-complacency, expectation of present effect, or disappointment 
in its failure ! How hard is it to preach without undue regard to 
the approbation of the Christian or intelligent part of our congrega- 
tion ! What a struggle often to repress the fear of being considered 
common-place, or the desire to be original and powerful ! How dif- 
ficult thus to sink our gifts in the grace of humility, and to sup- 
press what might recommend us to men of taste and talent, in or- 
der to clothe the same sentiment in a less imposing, but more 
useful garb ! How natural the desire rather to know whether the 
sermon has been approved, than whether it has been profitably ap- 
plied ! And when we feel that we have made but an indifferent 
figure, it is as if we had missed the prize of the day. Thus is the 
desire of usefulness selfishly connected with the honour of our own 
name ; when we cannot bear that "our God should humble us 
among" our flock, and that they should think of us as vessels 
of inferior value — of " wood and earth" — rather than " of gold and 
of silver." 1 

Baxter's serious remarks are equally applicable to our own day, 
as to his — ' Consider, I beseech you, brethren, what baits there are 
in the work of the Ministry to entice a man to be selfish, that is, to 
be carnal and impious, even in the highest works of piety. The 
fame of a godly man is as great a snare as the fame of a learned 
man. And woe to him that takes up with the fame of godliness 
instead of godliness ! " Verily I say unto you, they have their re- 
ward." When the times were all for learning and empty formal- 

1 See Solomon's wise aphorism, Prov. xxv. 27. It is said of one of the ancient Fathers, 
that he would weep at the applause that was frequently given to his sermons. ' W ould 
to God,' (said he) ' they had rather gone away silent and thoughtful !' ' Docente te in 
Ecclesia, non clamor populi, sed gemitus suscitatur. Lachrymal auditorum laudes tuas 
sunt.' — Hieron.. ad Nepot. ' Libenter vocem audio, non qui sibi plausum, sed qui mihi 
planctum movet.' Bern. Serm. 59. Cantic. ' I love a serious preacher, who speaks for 
my sake, and not for his own, who seeks my salvation, and not his own vain-glory.' 
Fenelon's Letter to the French Academy, Sect. 4, p. 230. ' Surely' (exclaims Dr. Chal- 
mers) ' it were a sight to make angels weep, when a weak and vapouring mortal, sur- 
rounded by his fellow-sinners, and hastening to the grave and the judgment along with 
them — finds it a dearer object to his bosom, to regale his hearers by the exhibition of 
himself, than to do in plain earnest the work of his Master, and urge on the business of 
repentance and faith by the impressive simplicities of the Gospel !' Sermons, ut supra. 
p. 25. 



296 VIEW OF THE CHRISTIAN MINISTRY : 

ities, then the temptation of the proud did lie that way. But now, 
through the unspeakable mercy of God, the most lively practical 
preaching is in credit, and godliness itself is in credit : and now the 
temptation to proud men is here, even to pretend to be zealous 
preachers and godly men. O what a fine thing doth it seem, to 
have the people crowd to hear us, and to be affected with what we 
say, and that we can command their judgments and affections ! 
To have the people call you " the chariots and horsemen of Israel" 
— to have them depend upon you, and be ruled by you, though 
this may be no more than their duty, yet a little grace may serve 
to make you seem zealous men for them. Nay, pride may do it 
without any special grace.' 1 

Perhaps indeed the character of the present age is peculiarly ad- 
verse to this singleness of spirit. The love of novelty, and the 
idolatry of intellect, are besetting snares, by which the subtle 
enemy " corrupts" the church " from the simplicity that is in 
Christ." 2 It is difficult for ministers to preserve the tone of their 
instructions wholly uninfluenced by these temptations. There is 
great danger, lest we provide more food for the understanding than 
for the heart ; and lest the important opportunities of close applica- 
tion to the conscience be frittered away in prurient fancies, inge- 
nious theories, and elaborate compositions ; than which nothing is 
more hurtful to the spirituality of our Ministration, in occupying 
our secret retirement with men-pleasing contrivances, rather than 
with diligent waiting upon God, for an enlarged spiritual unction 
upon our work. This danger of making our office a stepping- 
stone to selfish indulgence, is acknowledged by the most eminent 
Ministers. The following exercises from the diary of a late excel- 
lent Minister, strike a chord of sympathy with many of us — ' I 
have to observe in my mind a sinful anxiety to preach well, rather 
than a holy anxiety to preach usefully. I fear I rather seek my 
own honour than God's. I confess this sin ; I trust I repent of it 
from my heart : I hope for its forgiveness, and its removal from my 
breast.' Again — ' The evening spoiled with wretched pride and 
self-complacency — a mischievous weed, deep-rooted, which all my 
winter seasons have not yet killed. O may it at length be rooted 

1 Reformed Pastor. ' That which many times causes uneasiness in Pastors, is a prin- 
ciple of self-love, which prompts us to seek a private unwarranted delight in that change 
of men's minds, which we have effected. The spirit of man pleases itself with the suc- 
cess of its own travail ; and when we seem to propose no other aim but God's glory, the 
deceitfulness of self-love is less capable of discovery.' Bishop Godeau's Past. Instruc- 
tions, pp. 44, 45. ' See here the perfect pattern of an Evangelical preacher — to make his 
reputation and the confidence of the people subservient — not to his own interest — but to 
the good of souls, and to the establishing of the kingdom of God.' Quesnel on Matt. 
iv.23— 25. 2 2 Cor. xi. 3 



SINGLENESS, IN THE PREACHING OF THE GOSPEL. 297 

out I' 1 It was therefore seasonable advice of Bishop Taylor to his 
Clergy — ' Let no man preach for the praise of men. But if you 
meet it, instantly watch and stand upon your guard, and pray 
against your own vanity ; and by an express act of acknowledg- 
ment and adoration return the praise to God. Remember, that 
Herod was. for the omission of this, smitten by an angel ; and do 
thou tremble, fearing lest the judgment of God be otherwise than 
the sentence of the people.' 2 

The most pernicious and debasing evil of all is, a converting 
our sacred office into a medium for setting forth our own excellence 
— prostituting the glories of the cross for the indulgence of our own 
pride — drawing a veil over the glories of our adorable Master — and 
committing a robbery against him, even in the professed business 
to exalt him. This is to lose sight of the great end of the Minis- 
try — commending ourselves, instead of our Master, to the regard 
of our people ; rather conciliating ourselves to their good- will, than 
our message to their consciences. This lays the foundation for a 
gradual departure from the truth, and proportionally deteriorates 
the power of our work. ' Our business is to make men think, not 
of our eloquence, but of their own souls ; to attend, not to our fine 
language, but to their own everlasting interest. 3 Our duty is, ' not to 
please but to feel ;' (as one of the old writers expressed it) ' not to 
stroke the ear, but to strike the heart.' 4 Mr. Richmond well said 

1 Biographical Portraiture of Rev. J. Hinton, p. 116. ' I know I ought to fit myself 
in the best manner I can for public service ; but this is my misery — I study and prepare, 
that I may consume it upon my own pride and self-confidence.' Brainerd. 

2 Clergyman's Instructor, p. 108. ' Let all eloquent preachers beware, lest they fill 
any man's ears with sounding words, when they should be feeding his soul with the 
bread of everlasting life. Let them fear, lest, instead of honouring God, they honour 
themselves. If any man ascend the pulpit with the intention of uttering a fine thing, he is 
committing a deadly sin.'' H. K. White. 

3 Smith on the Sacred Office, Lect. xviii. It was a subject of bitter regret to Augus- 
tine, that his early Ministry had been distinguished by this character — ' ut placeret, non 
ut doceret.' Jerome complained of many in his time — ' Id habent curse, non quomodo 
scripturarum medullas ebibant, sed quomodo aures populi declamatorum flosculis mul- 
ceant.' ' Do not say within yourself— How much or how elegantly I can talk upon such 
a text: but what can I say more usefully to those who hear me, for the instruction of 
their minds, for the conviction of their consciences, and for the persuasion of their hearts 1 
Let not your chief design be to work out a sheet, or to hold out an hour, but to save a 
soul.' Watts' Humble Attempt, pp. 19, 20. 

4 ' Pungere. non palpare' — was Jerome's direction for the Preacher's words. One 
among the evils of this selfish spirit, is the encouragement of a critical spirit among our 
hearers — a chief bane of the Ministry. Besides, ' this desire of appearing a fine speaker' 
(as Dr. Macgill tells his young friend) ' unfits you for attaining even that kind of excel- 
lence, which you desire. Your style, instead of presenting the just expression of thoughts 
and feelings suited to your objects, presents an exhibition of artificial beauties, unsuitably 
introduced, laboriously and affectedly pourtrayed, while the higher order of beauties in 
thought and language are neglected, or lost in the gaudy colouring, which surrounds 
them.' (Considerations to a Young Clergyman.) In thus spending our strength in the 
eloquence of words, we lose the eloquence of thought. We shall not become truly elo- 

38 



298 VIEW OP THE CHRISTIAN MINISTRY : 

— ' I have no wish to be a popular preacher in any sense but one, 
viz., a preacher to the hearts of the people? 1 Indeed the Gospel 
was never meant as an occasion of display, but as a treasure to 
dispense for the benefit of the world. And as far as we are imbued 
with the spirit of our office, we shall esteem the enriching of one 
soul with the unsearchable riches of Christ a more durable recom- 
pense, than an investiture with the dignity and honour of an 
earthly crown. 

Without this singleness of spirit there is no warranted expecta- 
tion of success. The matter indeed is from God ; but the manner 
and the dress, the principle and the exhibition, may be but ' in- 
cense thrown upon the altar of vanity.' 2 We may preach clearly 
in statement, and forcibly in matter ; but habitual defect in " do- 
ing all" with a single eye " to the glory of God," brings upon us 
the awful " woe to the idol-shepherd'' (his own idol, and wishing to 
be the idol of his people), whose ministry is blasted, and his judg- 
ment blinded. 3 However diligently we may be employed in his 
service, yet nothing is really done, done to any purpose, or with 
any acceptance, that is done for self— not for God. So that a 
pains-taking Minister, who has been engaged in the service of God 
for selfish ends, may at last sink into the grave with Grotius's af- 
fecting lamentation — ' Alas ! I have lost my life in laboriously do- 
ing nothing.' Or should he be used as an instrument in the work 
of God, it will be only as the servant, who never tastes the provision 
which he dispenses to his Master's guests ; or as the pt^sician, who 
heals others, but is unhealed himself. 4 Godly simplicity is the 
alchemy that converts every thing it touches into gold. The para- 
mount desire that Christ " in all things may have the pre-em- 
inence ;" and the corresponding expression of the heart — " He 
must increase, but I must decrease" 5 — will compensate for a defi- 
ciency in talent and judgment. This is the true character of the 
friends of the bridegroom ;" 6 to woo for him, not for ourselves ; to 
seek his honour, not our own ; and to adopt an earnest tone of 
preaching, not as gaining more regard to ourselves, but as bringing 
sinners to him. Our privilege is to wait upon the gospel, and to 
reflect our Master's glory through the transparent medium of 
Christian simplicity. This usefulness is quite distinct from popu- 

quent, until we have lost the desire to be so, and gain our elevation by rising with our 
subject, and giving up ourselves to it. 

1 Richmond's Life, p. 50. 2 Hall's Sermon, p. 45. 3 Zech. xi. 17. 

4 It is a solemn remark of Massillon, that ' God sometimes, in saving his elect, makes 
use of instruments which he afterwards casts away.' A thought, that may well call to 
mind, 1 Cor. ix. 27, with deep and serious personal application ! 

5 John iii. 30. 6 Ibid. 29. 



LOVE, IN THE PREACHING OF THE GOSPEL. 299 

larity. But how poor a thing is the admiration of man, compared 
with this success in winning souls to Christ I 1 

' He that intends truly to preach the Gospel, and not himself ; 
he that is more concerned to do good to others, than to raise his 
own fame, or to procure a following to himself; and that makes 
this the measure of all his meditations and sermons, that he may 
put things in the best light, and recommend them with the most 
advantage to his people — this man so made and so moulded, can- 
not miscarry in his work : — he will certainly succeed to some de- 
gree. The word spoken by him shall not return again. He shall 
have his crown, and his reward from his labours. And to say all 
that can be said, in one word with St. Paul ; he " shall both save 
himself, and them that hear him." ' 2 



VII.— LOVE— THE SPIRIT OF SCRIPTURAL PREACHING. 

Love is the grand distinctive mark of our office. It exhibits 
salvation flowing from the bosom of Divine mercy. It sets forth 
a most tender Father, a bleeding Saviour, and a faithful Com- 
forter ; so that the spirit of every discourse should be — " God is 
love." Thus therefore should we so cast ourselves into the mould 
of our commission, that we may infuse its very life and char- 
acter throughout our Ministry. 3 

" Speaking the truth in love"* is perhaps in few words the 
most complete description of our office. Some, from a false char- 
ity, would keep back offensive truth. Some again speak it in 
fear, from the apprehension of inconvenient consequences to them- 
selves. Some also speak in faithfulness only, as if their responsi- 

1 Mr. Cotton preached an university sermon at Cambridge, much approved by those 
' who relished the wisdom of words more than the words of wisdom;' which however, 
upon a clear understanding of the true principles of the Ministry, he committed to the 
flames. Subsequently preaching in the same pulpit in a more Scriptural tone, his ser- 
mon was attended with the Divine blessing to one of the most eminent divines of that 
day — Dr. Preston. Mather's New England, Book iii. pp. 15, 16. This was according to 
an old writer's rule, ' that the Preacher expound the sermon in a plain and common 
speech ; not having any respect to his own commendation for his eloquence, but rather 
to advance the glory of God.' — N. Hemminge's Methode of preaching. l2mo. 1574. 

2 Burnet's Pastoral Care, ch. ix. 

3 ' If a man has great and good news to tell me, he will not do it angrily, and in much 
heat and discomposure of spirit. It is not therefore easy to conceive, on what ground a 
scolding Minister can justify a conduct, which only proves, that he does not understand 
his errand.' Cowper's Letters. Paley has admirably illustrated the Epistle to the Ro- 
mans, as characterized by an exquisite address of Christian love ; mixing itself with the 
most unpalatable statements of truth, and conciliating a kind attention, as the most effec- 
tual avenue to conviction. See his Horse Paulinas. This, as an old writer observes — 
' doth not only serve the affections, but also (if I may so term it) maketh the oration more 
sharp and witty, to the end it may altogether pierce into the minds of the hearers, and so 
possess the whole heart itself.' Hemmincre, ut supra, p. 54. 

4 E ph. iv. 15. 



300 VIEW OF THE CHRISTIAN MINISTRY I 

bility was simply to deliver their own souls, and not rather to win 
souls to Christ. 

Love should pervade the whole tone of our Ministry. The 
cause of truth may be weakened by an inaccurate exhibition of its 
spirit. The Scripture marks the temper as well as the subject-mat- 
ter of our Ministry. An Apostle assures us in his own case, that 
if he " were to speak with the tongues of men and of angels," yet 
without love ; he would be no better than " sounding- brass, or a 
tinkling cymbal." 1 How delightful is it in the tone of endearing 
and animated instruction, to look down from the pulpit, and re- 
gard the Christian part of our congregation in the light of " moth- 
er, and sister, and brother !" Even with the unconverted, our most 
fruitful seasons of conversion are, when we are most yearning over 
lost sinners. This was the spirit of our Divine Pattern ; 2 and 
therefore, that which he most "delighteth to honour." Besides 
— who does not feel the force of such a Ministry? What power 
does that affecting declaration carry with it — " Of whom I tell 
you even weeping !" 3 The testimony that is borne on this par- 
ticular respecting Mr. Brown of Haddington, is far more important 
than that of eloquence or originality. Though able to endure 
bodily or domestic afflictions without a tear (we mention this un- 
enviable exercise of self-control, only for the sake of the contrast) ; 
yet, when warning sinners of their danger, and " beseeching them 
to be reconciled unto God," he is said to have been often unable 
to restrain his emotions. 4 

It would add considerably to effect, if this spirit be suffered to 
express itself in corresponding tenderness of appellation. The 
Apostles were used to address their people with language, expres- 

i 1 Cor. xiii. 1. 

2 Matt. ix. 36. Luke xix. 41, 42, with Deut v. 29. Psalm lxxxi. 13. Ezekiel xviii. 
31. Hosea xi. 7 — 9. Compare Bowles, Lib. i. c. 21. 

3 Phil. iii. 18. ' Oh ! how deep into the heart go those periods, that are sown in the 
unforced, uninvited tears of the preacher !' Robinson on Claude. — Calvin writes excel- 
lently on this point — ' Sunt multi clamosi reprehensores, qui in vitia declamitando, vel 
potius fulminando, mirum zeli ardorem pr« se ferunt; interea securo sunt animo, ut vide- 
antur per lusum guttur et latera exercere velle. At pii pastoris est, flere secum, prius- 
quam alios ad fletum provocet; tacita cogitatione discruciari, priusquam indignationis 
signa edat ; et plus retinere apud se doloris, quam aliis faciat.' In 2 Cor. ii. 4. 

4 Brown's Life, p. 22. Mr. Winter tells us of his friend Mr. Whitfield — ' I hardly 
knew him to go through his sermon without weeping more or less ; and I truly believe 
his were the tears of sincerity. I have heard him say in the pulpit — ' You blame me for 
weeping ; but how can I help it, when you will not weep for yourselves, though your 
immortal souls are upon the verge of destruction ; and for aught you know, you are hear- 
ing your last sermon, and may never more have an opportunity to have Christ offered to 
you.' Jay's Life of Winter, pp. 27, 28. Constitutional causes will greatly vary the out- 
ward expression of love ; nor would we insist upon tears, as a necessary evidence of a 
tender heart. But the spirit here was fully warranted to be genuine and fervent love to 
souls, and is well worthy of our imitation. 



LOVE, IN THE PREACHING OP THE GOSPEL. 301 

sive of the earnest endearment. 1 The extant Epistles of the Prim- 
itive Fathers, the most earnest discourses of Cyprian and Augus- 
tine, and the Homilies of Chrysostom, are strongly imbued with this 
character. The amiable Fenelon observes — ' I would have every 
Minister of the Gospel address his audience with the zeal of a 
friend, with the generous energy of a father, and with the exuberant 
affection of a mother.' This language obviously requires # chaste 
control; but the sober expression of heartfelt tenderness would 
strike many a chord of sympathy, interest, and reciprocal feeling, 
such as would bring us into affectionate contact with our people. 
We might also bring before them from time to time, our remem- 
brance of them in our prayers and thanksgivings, 2 our tender inter- 
est in their welfare, 3 our devotedness to their service, 4 our ardent 
longing for their Christian advancement, 5 and the strong connec- 
tion of their prosperity with our own happiness. 6 Such a spirit will 
contribute most beneficially to cement the bond between us. 

This spirit of love must deeply imbue the language of reproof. 
We must " exhort," but " with all long-suffering ;" 7 bearing with 
the frowardness, that will often resist the most affectionate plead- 
ing. Meekness, gentleness, and patience must stamp our instruc- 
tion of the opponents of the Gospel. 8 We must wound their con- 
sciences as sinners, not their feelings as men ; carefully avoiding 
unnecessary excitement of enmity ; and showing the faithfulness 
that lays open their sins, to be " the wounds of a friend," 9 the chas- 
tening to be that of a father. 10 The recollection of our own former 
state (not to speak of our present sympathy with them as their 
fellow-sinners,) will give a considerate tenderness to our reproof, 11 
which, without weakening its application, will powerfully soften 
the heart to receive it : so that it falls, " as a wise reprover upon an 
obedient ear." 12 Indeed it is when we most deeply feel our own 

1 Comp. Phil. iv. 1 — and the Apostolic greetings of the several Epistles. 

2 Compare Rom. i. 9. 1 Cor. i. 4. Eph. i. 6. Phil. i. 3, 4, &c. 

3 1 Thess. ii. 7, 8. * 2 Cor. xii. 15. 5 Phil. i. 8—11. 
e 1 Thess. iii. 8. 2 John 4. 3 John 4. 7 2 Tim. iv. 2 

8 2 Tim. ii. 24, 25. Circumliniatur modo poculum coelestis sapientiae melle, ut possint 
ab imprudentibus amara remedia sine offensione potari; dum illiciens prima dulcedo acer- 
bitatem soporis asperi sub prsetextu suavitatis occultat. Lactant. Cowper's remarks and 
illustration are singularly terse — ' No man was ever yet scolded out of his sins. His 
heart, because it is corrupt, grows angry, if not treated with some management and good 
manners. A surly mastiff will bear "perhaps to be stroked (though he will growl even 
under this operation) ; but if you touch him roughly he will bite.' Letters, ut supra. 
See our Lord's Ministry beautifully illustrated in detail. Bishop of Winchester's Min. 
Char. ch. viii. 

9 Prov. xxvii. 6. 10 See 2 Cor. ii. 4. xii. 14—21. 

11 See Titus iii. 2, 3. 'I never seemed fit to say a word to a sinner, except when I had 
a broken heart myself; when I was subdued and melted into penitence, and felt as though 
I had just received a pardon to my own soul, and when my heart was full of tenderness 
and pity.' Payson's Life. 12 Prov. xxv. 12. 



302 VIEW OF THE CHRISTIAN MINISTRY I 

sinfulness, that we speak most closely and powerfully to the con- 
sciences of our people. 

But especially must this spirit be cultivated, in the solemn de- 
livery of the burden of the Lord ; lest we mingle strange fire with 
the flame from the holy altar. Some Ministers seem to combine 
human passions with their zeal ; as if, in speaking of the wrath of 
God, they were giving vent to their own indignation. How differ- 
ent this spirit from the persuasiveness of the Apostolic Ministry, 1 
and from the tenderness of our Divine Master, who breaks off from 
his most awful strain of denunciation, as if unable any longer to 
suppress the yearnings of his compassion — " O Jerusalem ! Jeru- 
salem !" 2 

The idea of a judge compelled to pronounce the sentence of con- 
demnation upon his own beloved son, might illustrate the combined 
solemnity and affection, with which the Minister of Christ ought 
ever to speak of " that place, where the worm dieth not, and the 
fire is not quenched." To forbear to speak of it from a scrupulous 
sensitiveness of feeling, is an act of positive unfaithfulness to God, 
to our own conscience, and to our people. 3 To make it the prom- 
inent characteristic of our Ministry, is to disguise the Gospel of love 
" with a covering not of God's Spirit." To point the thunder-bolts 
of heaven in a light and careless spirit is to expose ourselves to our 
Master's rebuke — "Ye know not what manner of spirit ye are 
of." 4 To attempt to gain effect by vehemence of manner, or un- 
natural elevation of voice — is to look for the Lord in the wind and 
in the earthquake, rather than in " the still small voice." 5 Ten- 
der seriousness commends our office as Ambassadors of a God of 
love. Trembling, faltering, lips — the index of a heart touched 
with the melting sympathies of Christ — best become us, as guilty 
sinners speaking to our fellow-men, not more guilty than ourselves. 6 
A bold fidelity — setting at defiance the best feelings of our na- 
ture — is most uncongenial with our Master's spirit, clothes our 
message in a most repulsive garb, and brings us under suspicion 
of ill-temper or resentment ; whereas a meek and affectionate ad- 
dress — having terror in the thought rather than in the language 
— awakens, and commands the awakened anxiety to a deep and 
serious consideration. 

We are not arguing, however, for that sensitive delicacy, which 
refrains to wound, when the patient shrinks. But we know not, 

i 2 Cor. v. 11. Comp. Deut. xxxii. 2. 2 Matt, xxiii. 23—37. 

3 Is not the latter clause in Mark xvL 16, as component a part" of the Ministerial com* 
mission as the former % 4 Luke ix. 55. 

5 See 1 Kings xix. 11, 12. 6 See Jer. xvii. 16. 



LOVE, IN THE PREACHING OF THE GOSPEL. 303 

why the most energetic tone of faithfulness should not be blended 
with that considerate treatment, which unquestionably, is best 
adapted to the exigency of the case. The brute creation may be 
driven : but rational creatures require to be drawn. The compul- 
sion of love is the mighty lever of operation. 1 Even the heathen 
sophists insisted upon kindness in an orator as indispensable to his 
success ; 2 and doubtless none will open their hearts to the Christian 
orator except the tone of his instructions has impressed them with 
a sincere conviction of his love to their best interests. 3 Love is the 
life, power, soul, and spirit of pulpit eloquence ; entreating rather 
than denouncing the character of our office ; 4 and it is the deliv- 
ery of our Master's message with the looks and language of his 
own manifested tenderness, that attracts and triumphs over the 
hearts of a willing people. We wonder not at the Apostle's success, 
when we read, that at Ephesus (which doubtless was an instance 
of his general course of Ministry) he " ceased not for three years 
to warn every one of them night and day with tears." 5 The 
most honoured Ministers have been men, distinguished, not for the 
brightest talents, but for an humble and affectionate spirit. Some 
eminent servants of God, from the want of this spirit, alarm rather 
than persuade ; confirm prejudice rather than remove it ; and con- 
sequently the effectiveness of their labours falls below many of 
their brethren, of far inferior gifts. ' The Christian Pastor, of all 
men in the world, should have an affectionate heart. When he 
preaches, it is the Shepherd in search of the strayed sheep ; the 

1 ' I have always been afraid' (said a late excellent young Minister) ' of driving my 
people away from the Saviour. I would rather err on the side of drawing them.' Me- 
moirs of the Rev. John Escreet, by Rev. T. Webster, p. 50. This is in accordance with 
the highest pattern. Hos. xi. 4. 

2 The fabled tradition of Amphion by his music drawing stones after him for the walls 
of Thebes, and of Orpheus taming wild beasts by his harp, alluded probably to their ex- 
traordinary power over insensible and unyielding hearts. Ewota. Arist. Rhet. Lib. ii. 
Homer introduces his hoary Nestor pleading in this insinuating spirit — evtypovewv. Iliad. 
Lib. ii. 78. 

3 ' Qui dicendo nititur persuadere quod bonum est, nihil horum trium spernat, ut scilicet 
doceat, delectet, flectat; ita enim audietur intelligenter, libenter, obedienter.' — Augustine 
De Doctr. Christian, iv. 12, 17, 26. ' These three steps in this progress are intimately 
connected. We should speak so, as in the first place, to instruct, and be understood ; in 
the second, to please, so far at least as to attract, and fix attention; in the third, to gain 
and conquer.' Campbell on Past. Char. p. 87. 

4 See 2 Cor. v. 20. 

5 Acts xx. 31. George Herbert's description of the love of St. Paul's Ministry is ex- 
quisitely beautiful. ' How did he put the Romans into his prayers (i., 4.)! He ceased 
not to give thanks for the Ephesians, (i. 16.) for the Corinthians, (1 Cor. i. 4.) ; for the 
Philippians, (i. 4.) He is in contention for them, whether to live or die — to be with them 
or Christ ; which, setting aside the care of his flock, it were madness to doubt. What 
an admirable Epistle is the 2nd to the Corinthians! How full of affection. He joys 
and he sorrows ; he grieves and he glories. Never was such care of a flock expressed, 
save in the Great Shepherd of the fold, who first shed tears over Jerusalem, and after- 
wards, blood. Therefore let this care be naturally learnt, and then woven unto our ser- 
mons, which will make them appear exceeding reverend and holy.' Ch. vii. 



304 VIEW OF THE CHRISTIAN MINISTRY! 

father in pursuit of his lost child. Is it possible for a statue to per- 
form this part of necessary duty ? As well might a marble parent 
supply the place of a real one.' 1 Though, however, every pastor 
may not be equally successful in gaining upon the affections of 
his people, yet " the love of Christ will constrain us" all to some 
clear evidence of our tender love to his flock. Menelaus was pro- 
nounced to ' bring nothing worthy of the priesthood, because he 
had the fury of a cruel tyrant, and the rage of a savage beast ;' 2 
thus illustrating by the force of contrast, gentleness and love to be 
the spirit of the priesthood, and the paralyzing influence of the 
contrary spirit upon the efficiency of our Ministrations. Fletcher 
remarked despondingly with regard to himself, but most truly with 
regard to the office, that ' love, continual, universal, ardent love was 
the soul of all the labour of a Minister. 3 The tenderness of 
Ministerial earnestness is best calculated to win upon repulsive 
minds, and * to bring our people to God, and to keep them con- 
tinually near to him.' This Dr. Doddridge judged to be the 
grand purpose of our work ; but found, as he complained, c that it 
was, to him at least, a very hard thing.' 4 



In concluding this division of our subject we advert to Bishop 
Sumner's admirable remarks—' The Scriptures contain two classes 
of directions, which may be considered as referring more particu- 
larly to those who are entrusted with Ministerial functions. The 
first class includes all that relates to the discharge of the fundamen- 
tal duty of their office — the message they have to deliver, and the 
faithful and right division of the word ; while all such as are of 
secondary importance — the manner of communicating instruction 
and reproof, prudential admonitions calculated to rectify the judg- 
ment, the discretion requisite for the due management of a delicate 
mission — may be properly referred to the second class. With these 
passages of scripture for a daily manual, with our Lord's own ex- 
ample as a commentary upon them, and with his blessing upon 
their study and application, it may reasonably be expected that the 
members of the priesthood " may wax riper and stronger in their 
Ministry, and that they may so endeavour themselves from time 
to time to sanctify the lives of them and theirs, and to fashion 
them after the rule and doctrine of Christ, that they may be 

1 Simeon's Preface to Claude. 2 2 Maccab. iv. 25. See the contrast Heb. v. 2. 

3 Cox's Life of Fletcher, p. 21. 4 Orton's Life of Doddridge, ch. v. 



LOVE, IN THE PREACHING OF THE GOSPEL. 305 

wholesome and godly examples and patterns for the people to 
follow." * 

In pondering therefore the deep responsibility of this department 
of our work 2 — the importance of due preparation for it 3 — the vast 
momentum of its substance 4 — the wisdom needed for selecting the 
best mode of its presentment* — the efficiency of its Scriptural 
Spirit 6 — all this linked with our office as the " Ministers" 7 of God 
— " Ambassadors for Christ" 8 — " separated by the Holy Ghost" 9 — 
bearing the word of life — the cup of salvation — in our hands. Oh ! 
can we forbear the question of anxious weakness — " Who is suffi- 
cient for these things ?" 10 Can we conceive of an effective preacher, 
if he be not a man of prayer ? Was not the secret of Apostolic 
success hidden (as we have before hinted) in the resolution — " We 
will give ourselves continually unto prayer, and to the Ministry of 
the word?" 11 The man of prayer will shine forth in the pulpit with 
a full reflection of his Divine Master's likeness — "grace poured 
upon his lips." 12 Gifted with a wise and understanding heart" 13 — he 
will produce clear and luminous masses of truth — putting into his 
sermons all that he finds in his bible in its correct harmony and 
proportion ; while his own spirit will be suitably moulded into the 
spirit of his message — bold — wise — simple — fervent — diligent — sin- 
gle-minded — full of love. May every Minister of the Gospel listen 
with profound reverence and self-abasement to the solemn charge 
of the Apostle, speaking from the mouth of his great Master — 
I charge thee therefore before God, and the Lord Jesus Christ, 
who shall judge the quick and the dead at his appearing and 
his kingdom ; preach the word, be instant in season, out of sea- 
son; reprove, rebuke, exhort, with all long-suffering and doc- 
trine. 2 Tim. iv. 1, 2. 

i Min. Ch. pp. 48, 49. Ordination Service. 2 Ch. i. ^ Ch. ii. 

4 Ch. iii. iv. 5 ch. v. « ch. vi. t 2 Cor. v. 18, 19. » lb. v. 20. 

9 Acts xx. 28. io 2 Cor. xi. 16. " Acts vi. 4—7. See p. 138, 139. 

12 p s . xlv. 2. 13 i Kings iii. 12. with 2 Tim. i. 6, 7. 

39 



PART V, 

THE PASTORAL WORK OF THE CHRISTIAN MINISTRY. 

Let us not think, that all our work is done in the study and in 
the pulpit. Preaching — the grand lever of the Ministry — derives 
much of its power from connexion with the Pastoral work ; and 
its too frequent disjunction from it is a main cause of our inefficien- 
cy. 1 The Pastor and Preacher combine to form the completeness 
of the sacred office, as expounded in our Ordination services and in 
Scriptural illustrations. How little can a stated appearance in 
public answer to the lowest sense of such terms as Shepherd, 
Watchman, Overseer, Steward ! — terms, which import not a mere 
general superintendence over the flock, charge, or household, but 
an acquaintance with their individual wants, and a distribution 
suitable to this occasion ; without which, instead of " taking heed 
to the flock, over which the Holy Ghost hath made us overseers," 
we can scarcely be said to " take the oversight of it" at all. This 
interesting relation cheers our toil with a new tide of spiritual 
affections, and exercises our Christian wisdom and faith, in seeking 
of the Lord an " open door," in prudently improving opportunities 
of instruction, and in adapting our mode to the different classes of 
our people. 

We shall enter into some details of this most important subject. 

1 Thus Dr. Doddridge remarked — c My heart does not upbraid me with having kept 
back any thing that may be profitable to my people. But I fear I have not followed them 
sufficiently with domestic and personal exhortations.' Orton's Life, ch. ii. Bishop Wilson 
recommended his Clergy to ' visit every" family and soul in his parish at least once a year, 
that we may all of US' (said he, alluding probably to Heb. xiii. 17.) ' be able to give a com- 
fortable account of our labour to our great Master.'' Stowell's Life, p. 114. Baxter's 
Reformed Pastor may be referred to, as placing this Ministry upon its high ground of ob- 
ligation, urging the strongest motives, answering the chief objections, and suggesting 
most admirable directions for the work. 



308 VIEW OF THE CHRISTIAN MINISTRY I 

CHAPTER I. 

THE NATURE AND IMPORTANCE OF THE PASTORAL WORK. 

The Pastoral work is the personal applicatoin of the pulpit Min- 
istry to the proper individualities of our people — looking upon them 
severally as having a distinct and separate claim upon our atten- 
tion, cares, and anxiety ; urging each of them, as far as possible, 
to the concerns of eternity ; and commending to their hearts a 
suitable exhibition and offer of salvation. For this purpose we 
must acquaint ourselves with their situation, habits, character, state 
of heart, peculiar wants, and difficulties, that we may " give to each 
of them a portion in due season." The Pastor unites in him- 
self the offices of Watchman and Evangelist. He " watches for 
souls" lest a " root of bitterness should spring up" to the trouble anc* 
defilement of the church — lest unchristian tempers and practicer 
should mar the profession of Christ — lest a lukewarm spirit should 
paralyze exertion, or a spirit of contention hinder Christian love. 
All need his superintendence. The indolent are slumbering — the 
self-dependent are falling back — the zealous are under the influence 
of spiritual pride — the earnest are becoming self-righteous — the 
regular, formal. Then there is the enquirer, asking for direction 
— the tempted and perplexed, looking for support — the afflicted, 
longing for the cheering consolation of the Gospel — the convinced 
sinner, from the slight healing of his wound, 1 settling in a delusive 
peace — the professor, " having a name that he lives ; but he is 
dead." These cases cannot, in all their minute and diversified 
forms, be fully treated in the pulpit. It is therefore in his Pastoral 
character, that the Minister " watches for souls, as one that must 
give account." 2 But he "watches also in all things." There are 
seasons peculiarly suited for specific instruction, or for the enforce- 
ment of particular duties — special opportunities (such as providen- 
tial visitations) for conviction or consolation — seasons that should 
find the Minister " doing the work of an Evangelist," 3 in the instant 
and due improvement of them ; and which, without the constant 
oversight of our people, would be neglected and lost. 

Not pretending to lay dowm a complete scheme of the Pastoral 
work, we shall illustrate its general principles by slight sketches of 

i Jer. vi. 14. » Heb. xiii. 17. 3 2 Tim. iv. 5. 



THE PASTORAL WORK. 309 

detail. In order that plans may be useful, they must be suitable 
to their intended sphere — not only really, but relatively, good — 
formed by the character, circumstances, and habits of the people — 
as they are scattered or congregated, educated or illiterate, or a mix- 
ture of both ; according to their state of ignorance or knowledge— 
whether the ground has been previously cultivated, or neglected— 
whether it has been occupied by Dissenters, or left wholly waste — 
whether the disposition of the people is prepared for the Gospel, or 
opposed to it. These and many other considerations, though they 
would not alter the system of our Ministry, yet would mould its 
several parts to a more close and definite adaptation. 

The importance of this system is evident from the nature of 
the case. The husbandman does not rest, when he has committed 
his seed to the earth. He watches its growth with constant anx- 
iety, and toils incessantly for its preservation from impending dan- 
gers, until he has safely gathered his fruit. And are not our 
people the field of God ? Are not we the husbandmen, to sow the 
imperishable seed, and instrumentally to gather the harvest ? And 
are our fields more secure from injury, or in less need of constant 
and anxious superintendence 7 l Every other view of our work 
illustrates the same point. As physicians, how can we prepare the 
proper medicines, without a knowledge of the individual disease 1 
As stewards, how can we make our distribution, if unacquainted 
with the respective objects of our attention ? As nursing-mothers, 
how ineffective our care and tenderness, if it be not regulated accord- 
ing to the known strength or weakness of our people ! 

We cannot but advert to the necessity of a systematic adherence 
to this Ministry. It must not be left to the humour or convenience 
of the moment ; or subject to worldly interruptions. Fixed hours 
of the day (portioned with a due regard to all other Ministerial 
claims) should be devoted to it with the same conscientious deter- 
mination as to pulpit preparation. Our instruction should be solid, 
searching, and lively ; aiming to draw out the minds of our people 
in confidence, to mark the baneful influence of wrong principles, 
and to infuse the holy and active operations of the fundamentals 
of the Gospel. An affectionate attention to the young is closely 
connected with the present encouragement and future prospects of 
our work, and will open many successful avenues to the hearts of 
the parents. It may sometimes be necessary to hear of our people 
through some correct medium of information ; 2 though much dis- 

1 Zepperi Ars. Concion. Lib. iv. Bowles, Lib. i. c. 20. 

2 See 1 Cor. i. 11. Phil. ii. 19. 1 Thess. iii. 1—5. 3 John 3. Bowles, Lib. i. c. 20. 



310 VIEW OF THE CHRISTIAN MINISTRY I 

cretion is required, to avoid the evils of jealousy and suspicion, and 
to apply to the best use the materials thus furnished to our hand. 

This system is most strongly inculcated from the highest au- 
thority. " Searching and seeking out the sheep" is marked by 
the Great Shepherd, as the difference between himself and hire- 
lings ; against whom the neglect of this Pastoral care formed a 
main article of indictment. 1 Indeed his own Ministry was of this 
character. With his disciples, it was that of the Good Shepherd, 
who " calleth his own sheep by name, and leadeth them out." 2 
With the world, it was the constant wakefulness to improve every 
opportunity, as well of private as of public and general instruction. 3 
The Ministry of his Apostle was framed after the same pattern. 4 
During the three years, that he was the resident Pastor of a 
Church, he combined pastoral with public instruction. 5 " He ceased 
not to warn every one of them night and day with tears ;" and 
the testimony of his conscience on this particular, seems to have 
been his rejoicing under the overwhelming pressure of Ministerial 
responsibility. 6 Indeed his intimate knowledge of the spiritual 
state of a vast number of individuals in the churches, is evident 
from his multiplied salutations, as well as from the relative appro- 
priateness of his instructions given in the exact line of exhortation, 
reproof, or encouragement, to which he knew the personal distinct- 
ness of their experience would instantly respond. His readiness in 
" changing his voice" 7 to his people, could have been the result 
only of an accurate and diligent inspection of their state. 

The documents of the early ages furnish abundant testimony to 
the Pastoral work, as a constituent part of the Primitive Ministry. 
Ignatius is said to have known almost every individual in his 
flock. 8 Cyprian frequently gives us his judgment and practice on 
this subject. 9 Gregory wrote a serious treatise on this department 

1 Ezek. xxxiv. 6, 8. with 4, 11. 2 j hn x. 3. 

3 Comp. Luke xiv. 4 Acts v. 42. 

5 Publicly and from house to house, Acts xx. 20. — ' as if he perceived that, his public 
doctrine would vanish into air, except it were assisted by private admonition and confer- 
ence.' Bowles, lib. ii. c. 6. See Calvin, Grotius, Hammond, in loco, Beza on Acts v. 42. 
and Seeker's Charges, p. 246. Comp. also the Apostle's Ministry at Colosse and Thes- 
salonica, Col. i. 28, 29. 1 Thess. ii. 11, 12. 'If false teachers " creep into houses," for 
the purposes of seduction from the truth, (2 Tim. iii. 6.) should not the orthodox pastors 
show at least equal diligence V Bowles, ib. 

e Acts xx. 31. with 26, 27. i Gal. iv. 20. 

8 He gives a useful parochial hint — not to forget servants in our ministrations. Epist. 
ad Polycarp. No class of our people are generally more removed from individual in- 
struction. Sometimes however, they have been assembled on the Sabbath, with consent 
of their employers, for an expository and catechetical reading of Scripture. Several 
Tracts may be recommended for popular application. ' Ruth Clark' — ' Eliezer, the 
Faithful Servant'— (Hatchard and Son.) 'My Station and its Duties'— 'The Eye-ser- 
vant and the Servant of Christ contrasted.' — (Seeleys). 

9 Quid est enim major aut melior cura praepositorum, quam diligenti solicitudine ct 



THE PASTORAL WORK. 311 

of the Ministry. The questions and exhortations in our own Or- 
dination services are evidently formed upon this model. 1 The epis- 
copal instructions of Taylor, Hort, Burnet, Leighton, Seeker, and 
Wilson, 2 (not to mention other names of more recent date) have 
solemnly charged it upon our consciences. The obligation of our 
Ordination vow — to " take heed to all the flock, over which the 
Holy Ghost hath made us overseers" 3 — evidently implies (as Baxter 
observes) that 'each individual member of our charge must be 
taken heed of, and watched over by us in our Ministry. To which 
end it is supposed necessary, that (unless where absolute necessity 
forbiddeth it, through the scarcity of Pastors, and greatness of 
the flock) we should know every person that belongeth to our 
charge.' ' I confess' (says Bishop Burnet), ' that this way of paro- 
chial visitation is an increase of labour ; but that will seem no 
hard matter to such, as have a right sense of their Ordination 
vows, of the value of souls, and of the dignity of their function. 
If men had the spirit of their calling in them, and a due measure 
of flame and heat in carrying it on, labour in it would be rather a 
pleasure than a trouble.' 4 

Calvin often lays down the Scriptural obligation to this work, 
and reports the fruitful harvests reaped at Geneva, when the min- 
isters and elders went from house to house, and dealt closely and 
individually with the consciences of the people. Kidderminster, 
' before Baxter's coming there, was like a piece of dry and barren 
earth ; but by the blessing of heaven upon his labours, the face of 
Paradise appeared there in all the fruits of righteousness.' 5 On his 
first coming, scarcely a worshipping family was known in the 

medela. salubri fovendis et conservandis ovibus providere; cum Dominus Ioquatur et 
dicat. — Ezek. xxxiv. 4. Cum ergo pastoribus talibus, per quos Dominican oves negligen- 
tur et pereunt — si Dominus comminatur — quid nos aliud facere oportet, frater carissime, 
quam colligendi et revocandi Christi ovibus exhibere diligentiam plenam'? Cyp. Epist. 
lxviii. 

1 See Comber on the Ordination of Priests, and Seeker's Charges, pp. 192, 193. Bur- 
net remarks on the question respecting the use of private as well as public admonition — 
to the whole, as well as to the sick — ' This is as plainly personal and constant, as words 
can make any thing : and in this is expressed the so much neglected, but so necessary 
duty, which incumbents owe their flock — in a private way, visiting, instructing, and ad- 
monishing them, which is one of the most useful and important parts of their duty.' — 
Past. Care, ch. vi. See also Stowell's Life of Bishop Wilson, p. 133. 

2 Clergyman's Instructor, pp. 109, 110, 365. Burnet's Past. Care, ch. viii. Seeker's 
Charges, p. 25, 229, 245. Leighton's Works, ii. 445, 447. Often would Leighton com- 
miserate the London Clergy, (how would his sympathy have been enlarged in our own 
day beyond the precincts of the metropolis) whom the extent of their cures disabled 
from individual attention to their flock. ' Were I again' (said he in his last retirement) 
'to be a parish Minister, I must follow sinners to their homes, and even to their ale- 
houses.' Life, lv. lvi. Ostervald expresses his surprise, that a Christian Minister can 
satisfy his own conscience, without a diligent parochial Ministration. Lectures on the 
sacred office, pp. 242 — 245. 

3 Acts xx. 28. 4 Pastoral Care, ch. viii. 5 Dr. Bates' Funeral Sermon. 



312 VIEW OF THE CHRISTIAN MINISTRY . 

place. When he left it, but few families were living without this 
daily acknowledgment of God, or were unwilling to submit to his 
private catechizings and personal conference. Six hundred com- 
municants attended the Lord's Table. Alleine often did bless God 
for the great success he had in these exercises, saying, that God 
had made him as instrumental of good to souls this way, as by his 
public preaching, if not more.' 1 Cotton Mather, while ' he looked 
upon this work as laborious as any in all his Ministry,' yet ' set a 
great value upon his pastoral visits. He not only did, but got good 
in his conversations with all sorts of persons, and thought he never 
walked more in the Spirit, than thus walking to his flock, to serve 
and seek their best interest.' 2 

The uses of this Pastoral system to ourselves are of the high- 
est moment. By a judicious improvement of this intercourse, we 
may receive instruction from the meanest of our flock. Teachers 
must be constant learners ; and much is here learned consciously 
or unconsciously. It is at once the seal to the testimony of the 
preceding, and the treasure-house, which furnishes the most valua- 
ble materials for the ensuing Sabbath. 3 Perhaps there is no better 
way of filling up interesting subjects for the pulpit, than to draw 
them out in familiar contact with cases, to which they might be 
adapted. The sermons thus made in our parishes differ from those 
that are thought out or collected in the study. If they are less 

1 See his Life — ' I never knew Ministers' (as Baxter remarks, speaking of Alleine's 
parochial diligence) ' who prudently and diligently took that course, to be unprosperous 
in their work : but by them, that have wisely and faithfully used it, I have known that 
done, that before seemed incredible.' 

2 See his Life, p. 37. and his Essays to do good. See also the Life of Pliny Fisk, 
pp. 31, 32. Dr. Doddridge's exercises on this subject, on his return from an ordination, 
are most deeply interesting — ' I have many cares and troubles : may God forgive me, that 
I am so apt to forget those of the Pastoral office! I now resolve, 1. To take a more par- 
ticular account of the souls committed to my care. 2. To visit, as soon as possible, the 
whole congregation, to learn more particularly the circumstances of them, their children, 
and servants. 3. Will make as exact a list as I can of those that I have reason to be- 
lieve are unconverted, awakened, converted, fit for communion, or already in it. 4. When 
I hear any tiling particular, relating to the religious state of my people, I will visit them, 
and talk with them. 5. I will especially be careful to visit the sick. I will begin imme- 
diately with inspection over those under my own roof, that I may with the greater free- 
dom urge other families to the like care. O my soul ! thy account is great : it is high 
time that it be got into better order. Lord, I hope thou knowest I am desirous of 
approving myself a faithful servant of Thee and of souls. O watch over me, that I may 
watch over them; and then all will be well.' Orton's Life, ch. v. 

3 See pp. 202, 265, 266. ' Acquaint yourselves' (was the excellent advice of Matthew 
Henry) 'with the state of your people's souls — their temptations — their infirmities. You 
will then know the better liow to preach to them.'' Life, p. 124. ' Rely on it, he who hopes 
to discharge the duties of the pulpit ably, appropriately, seasonably, and to the greatest 
advantage of his flock, without being much with them, entertains a hope, which is perfectly 
unreasonable, and will certainly be disappointed.' Professor Miller's Letters. The par- 
celling out of our country into parishes under their several Ministers, obviously tends to 
facilitate this pastoral system. So fully sensible was Philip Henry of this — " that he 
often wished and prayed for the opening of a door, by which to return to that order again." 
Life, pp. 47, 48. On this point see much valuable remark and discussion in an ' Essay 
on the Parochial System,' by Rev. H. W. Wilberforce. 



THE PASTORAL WORK. 313 

abstract, they are more pointed and experimental. We mark the 
precise evil requiring caution, the deficiency calling for exhorta- 
tion, the circumstances needing advice, the distress or perplexity 
looking for consolation and encouragement : and thus the Pastoral 
preaching gives a local and instructive application to our pulpit 
Ministry. 

Medical skill is gained much more by practical experience, than 
by the abstract study even of standard works. However valuable 
therefore is an accurate and well-directed course of reading, (and 
the Writer will not be suspected of depreciating its value 1 ) yet he 
is persuaded, that the study of the human heart — of our own 
hearts most especially — is far more important. 2 Without that ex- 
perience, which can be obtained only in Pastoral practice, the most 
scriptural statements, like the promiscuous application of medical 
science, will be inapplicable, and proportionably ineffective. 

Nor is this system less important to our people. Some points 
of private or personal application are scarcely suited or expedient 
for the pulpit. Many persons also, in great need of instruction, 
are hindered by bodily infirmity from attendance on the public 
means. Many, from their awful indifference, require to have the 
word brought to their own doors. And with regard to many that 
do hear — every parochial Minister is conversant with the fact, how 
very little our pulpit discourses are comprehended, retained, or ap- 
plied by them. There is a sort of mental deafness among the 
mass : so that, except the word is brought to them in the smallest 
parcels, and with the most direct application, the sound only is 
heard ; while the meaning is never fixed upon the mind with an 
intelligent or permanent apprehension. 

i See Part I. Chap. vii. Sect. I. 

2 An old divine used to say, that a preacher had three books to study — the Bible, him- 
self, and the people. Gillies' Hist. Coll. Bishop Burnet remarks it, as ' the capital error 
in men's preparing themselves for the sacred Ministry, that they study books more than 
themselves.' — History of his Own Times. ' While a minister is engaged in composing 
and preaching, he is giving out to others ; but whilst he is occupied in familiar confer- 
ences, he is taking in for himself. One half hour's practical study of the human heart 
in personal visits, gives an impulse to ten hours' speculative meditation from men and 
authors. 5 Bishop of Calcutta's Essay to Baxter's Reformed Pastor, p. xliii. ' I was 
fond enough of books' (said Halyburton, on his death-bed) ; ' but what the Lord let me 
see of my evil heart, and what was necessary against it, was more useful to me in the 
course of my Ministry than all my books. This is the best pulpit I was ever in. I pre- 
sume, in the case I am now in, (on his death-bed,) to suggest this advice : that it may 
not only be your care to be diligent in composing sermons : but above all, examine your 
own hearts ; and make use of what discoveries you get there, to enable you to dive into 
consciences, to awaken hypocrites, to separate the precious from the vile, and to do it 
with that accuracy and caution, as not to make sad the hearts of those, whom God has 
made glad. This is the great point in religion, and in the management of your Ministry, 
that you may obtain the testimony of the great Shepherd, when he shall appear.' Haly- 
burton's Memoirs. The aphorism (Prov. xxvii. 19.) proves the habit of self-inspection 
to be the most valuable means of knowing and addressing the hearts of our people. 

40 



314 



VIEW OP THE CHRISTIAN MINISTRY.* 



The preservation of our people from schism, and the main* 
tenance of Christian unity among them, is one of the many 
blessings resulting from this system. The converts of preaching, 
left destitute of this fostering superintendence, become like " chil- 
dren tossed to and fro, and carried about with every wind of doc- 
trine." 1 If the fold be tended only on the Sabbath, we must not 
wonder, if sectarianism makes progress — if " grievous wolves enter 
in among them, not sparing the flock ;" or if even among the flock 
should " arise men speaking perverse things, to draw away disci- 
ples after them." 2 Evangelical preaching (as distinguished from 
modern ethics, or cold orthodoxy) naturally excites a spirit of in- 
quiry and interest ; which, important as it is, except it be carefully 
directed and controlled, lays our flock more open than before, to 
" the sleight of men and cunning craftiness, whereby they lie in 
wait to deceive." 3 Vast indeed is the responsibility of what Hooker 
calls — l the greatest blot or blemish of notable ignorance — uncon- 
scionable absence from the cures whereof men have taken the 
charge 4 — (absence however that will now be checked by the late 
legal restrictions upon pluralities) depriving our people of the influ- 
ence of example, and of seasonable counsel, encouragement, and 
reproof. Yet we are persuaded, that the mere residence, and even 
the faithful preaching, of the servant of Christ, without his watch- 
ful fatherly care, will be comparatively of little avail. Erroneous 
doctrines or practices will take root, before he is aware of their 
existence. We cannot blame the Apostle (entrusted as he was 
with an universal commission) for not fixing himself as the stated 
Pastor of the Galatian Church. Yet the ascendancy of the Juda- 
izing teachers was the evil of his non-residence, which led him to 
express his earnest " desire to be present with them ;" feeling that 

i Eph. iv. 12—14. 

2 This danger is expressly marked as an incentive to pastoral care, Acts xx. 29, 30, 
with 28. Comp. Bowles, Lib. i. xiv. xvi. Burn. Past. Care, ch. iii. 

Nunquam, custodibus illis, 
Nocturnam stabulis furem, incursusque luporum, 
Aut impacatos a tergo horrebis Iberos. — Virg. Georg. iii. 406. 

3 Eph. iv. 14. 

4 Book v. 81. Q.uesnel, in his sketches of the Minister's character, marks the follow- 
ing — ' To love residence — to absent himself but little, and that out of necessity — never 
to be absent in heart — to return to his flock as soon as possible — to try all means of sur- 
mounting the obstacles which keep him from it — and to look upon non-residence as the 
most grateful thing imaginable to Satan, and which he promotes with all his power, as a 
source of the perdition of souls.' On 1 Thess. ii. 17, 18. The term Trpwdpevovrei 
implies a constant residence and sitting at our charge. 1 Cor. ix. 13. In this spirit a 
change of sphere will not be lightly entertained. Circumstances of health — the shutting 
of the present door, an unsought-for interposition of providence — or a clear prospect of 
more suitable adaptation or enlarged usefulness — may indeed warrant and even dictate 
the step. But great care will be needed to watch the inclination of the will, and to guard 
against the influence of worldly or self-pleasing motives, an unsettled spirit, or the dispo- 
trition to flinch from a painful cross. 



THE PASTORAL WORK. 315 

his personal inspection would be more useful than his letters could 
be. 1 Thus the prevention or cure of evils will be found, under the 
blessing of God, in the exertions of a Pastor, steadily devoting him- 
self to his people, cementing the bond of union and confidence 
" by the mutual faith both of him and them ;" 2 they looking unto 
him as their affectionate Minister, and he living for them as his be- 
loved charge. 

This leads to another advantage of this system — the gaining 
the confidence and affection of our people. The orbit of the 
Preacher, however regular, sheds but a scanty light over the poor 
man's dwelling. A pulpit Ministration may command attention 
and respect ; but except the preacher convert himself into a Pastor, 
descending from the pulpit to the cottage, and in Christian simpli- 
city " becoming all things to all men ;" there will be nothing that 
fastens on the affections — no " bands of love." The people cannot 
love an unknown and untried friend, and confidence without love 
is an anomaly. The unintelligent, more influenced by impulse 
than by judgment, will probably unite themselves with Teachers 
upon their own level, with whom they live as fathers, brothers, 
and friends, in all the reciprocity of daily fellowship. We must 
therefore constantly aim at nearer contact, and closer interest with 
them ; winning their hearts, as the way to win their souls — living 
among them in the interchange of those kindly offices, which (as 
Bishop Gibson admirably observed) ' are the means of endearing 
Ministers to their people, and of opening a passage into their hearts 
for spiritual instruction of all sorts.' 3 It was by thus combining the 
office of Missionary and Pastor, that Eliot ' was indeed' (as his Bi- 
ographer tells us) ' the father of his people. By holding frequent 
intercourse with them, he greatly endeared himself to them, and 
became acquainted with the extent of their knowledge of Divine 
things, with their trials and difficulties, with their joys and sorrows. 
He was in this manner enabled to act as their instructor, counsel- 
lor, and comforter.' 4 A congregation thus used to see their Minis- 

1 See Gal. iv. 19, 20. The Shepherd's absence from the flock forty days, opened the 
way for the entrance of the wolf into the fold. Exod. xxxii. 1. 

2 Romans i. 12. 3 cierg. Instructor, p. 325. 

4 See his Life. ' I am too backward' (said the celebrated John Rogers of Dedham) 
1 to private visiting of neighbours at their houses, which neglect is very injurious ; for from 
this cause their love to me cannot be so great as it would be, nor am I so well acquainted 
with their particular states, and therefore cannot speak so fitly to them as I might.' 
Archbishop Seeker remarks — ' A chief reason why we have so little hold upon our people is 
that we converse with them so little as watchmen over their souls.' After alluding to the 
influence, which the Foreign Protestant pastors, the Romish priests, and the dissenters 
gain over their people by this means, he adds— 'Why should not we learn from them?'- 
Charges, pp. 246, 247. Mr. Hall observes — ' The more frequently the pastor converses 
with his people, provided his conversation be properly conducted, the more will his per- 



31b VIEW OF THE CHRISTIAN MINISTRY : 

ter in private, is like a family listening to a father's instruction. 
When, after the example of our Great High Priest, we are " touch 
ed with the feeling of their infirmities," and tenderly enter into the 
details of their several trials, a mutual sympathy is excited; their 
confidence is encouraged ; they readily apply for more personal 
counsel and consolation ; and they bring to us their cases, doubts, 
and perplexities, that we may make them our own. Thus mould- 
ing our Ministerial counsel in the endearing form of brotherly sym- 
pathy, we can say — " Who is weak, and I am not weak 7" 1 And 
how else can we ascertain the real state of religion among us, 
its progress or decline, the drawbacks, or the means of advance- 
ment, or the besetting temptations of our people, so as to provide 
them " with the armour of righteousness on the right hand and 
on the left?" 

The character of this pastoral intercourse is therefore a con- 
ciliating, close, affectionate, and spiritual contact with our people, 
combining the dignity with the condescension and humility of our 
office — as " the messengers of the Lord of Hosts ;" and yet " their 
servants for Jesus' sake." 2 Thus we at once invite confidence, and 
repress familiarity. Without sinking our dignity, we clothe it in 
the garb of a friend ; entering (not with prying curiosity, but with 
kindly interest) into their circumstances of family difficulty, their 
temporal wants, habits of living, and connections (if among the 
poor) with their masters and neighbours. Prudent advice may 
here be given to the heads of families on the management of their 
expenses, the education and the government of their children, fam- 
ily worship, and instruction, and whatever else makes up their little 
world. 3 Christian instruction may be grafted upon these particu- 
lars, such as could not enter into our pulpit Ministrations with suf- 
ficient distinctness for practical utility. 

Social visits to our people for the purpose of spreading a general 
spiritual atmosphere, are also a highly important part of the Pas- 
toral work. What Dr. Watts aptly calls "parlour preaching" 4 — 

son be endeared, and his Ministry acceptable.' Sermons, p. 29. For this purpose Bishop 
Wilson, (Stowell's Life, p. 114, 143.) Dr. Doddridge, (Life, ch. v.) Sir James Stone- 
house, (see his letters to a Young Minister,) Ostervald, Dr. Stearne, (Clerg. Instruct, p. 
384,) and Dr. Watts, (Humble Address, p. 91,) recommend a Ministerial register, to 
note, as may be practicable, the individualities of character and circumstances among our 
people. l 2 Cor. xi. 29. 2 Mai. ii. 7, with 2 Cor. iv. 5. 

3 George Herbert, speaking of parochial inquiries into the spiritual economy of the 
house, decides — ' If the parson were ashamed of particularizing in these things, he were 
not Jit to be a parson? Ch. xiv. It would be well to furnish our people, and especially the 
poor, with a system of family worship. Sixteen short sermons ; Short prayers for every 
day in the week ; Cottager's Companion (from the Religious Tract Society,) stitched 
together in a cover, would form a complete manual for a family at a trifling cost. Scrip- 
ture Reading must however be always inculcated as an essential part of their worship. 

4 Humble Attempt, pp. 90, 91. 



THE PASTORAL WORK. 317 

that is, the ability to introduce the subject of religion seasonably 
and acceptably into social intercourse — is one of the most valuable 
talents to the Church. If it be in part a natural gift ; yet its low- 
est exercise is capable of unlimited improvement ; and they who 
have attained the highest excellence in this way, are not those, who 
were most richly endowed by nature, but those who have " stirred 
up this gift of God that is in them" with the most assiduous dili- 
gence. We do not indeed recommend that sententious and author- 
itative tone, which carries with it the air of solemn affectation. 
Let the great subject rather blend with the habit of Christian 
cheerfulness : only taking care not to diverge from the main object, 
so as to preclude a natural and graceful return : and remembering 
that seriousness is as essential to unction, as unction is to edifica- 
tion. Nor would we always open the subject formally, or in the 
way of abrupt commencement. If no direct method offers itself, 
an intelligent readiness of address, and the expression of a glowing 
heart, will turn some incident or topic of conversation to good ac- 
count. When the obligation is deeply felt, opportunities generally 
will be found, or a watchful spirit of love will make them ; and if 
the character of the preacher is put off, the man of God will en- 
gage himself in close, affectionate, vigorous conversation upon mat- 
ters of eternal moment. 

An adaptation of topics is, however, necessary to give effect to 
the exercise of this talent. Matters of general interest will always 
afford subjects of instruction. In mixed society, two or more real 
Christians, interchanging their sentiments on any interesting topic, 
will furnish a vehicle of profitable communicatian with the rest. 
Intercourse with the higher classes is often attended with consider- 
able difficulty. Yet even here the introduction of truth " in the 
meekness of wisdom" will accomplish much ; and the Pastor never 
appears in greater dignity, or speaks with greater effectiveness to 
the rich, than when his mild decision of heavenly character exhib- 
its the determination to a obey God rather than man," and to hon- 
our the authority of his commission with pre-eminent regard. We 
must not forget the strict account that will be required of this 
weighty burden of the souls of the rich ; and with an eye to this 
account, we must wisely and diligently search out the avenues, by 
which to convey to them the most enduring treasure. 

For the improvement of this conversational intercourse, a store 
of materials, drawn from an acquaintance with the best practical 
writers, or from our religious biographies, w T ill prove of essential ser- 
vice. A readiness to produce the circulating medium — added to a 



318 VIEW OF THE CHRISTIAN MINISTRY! 

recollected habit for the most suitable disposition of the topics, for 
the study of proper variety, and above all, for exercising our de- 
pendence upon Almighty aid — will be most important. In this 
spirit of consideration, diligence, and faith, the feeblest efforts will be 
abundantly honoured ; while the best-ordered conversation, in our 
own spirit, will prove ineffectual for the desired ends. 

We would suggest also a monthly meeting at the parsonage, of 
the higher or middling females, for the purpose of working for 
the poor, or some other definite object. This has been found a 
kindly and conciliatory means of drawing together inaccessible 
young persons within the sphere of the parochial Ministry. The 
introduction of a suitable book, easily shuts out unprofitable con- 
versation, and gives opportunity to intersperse matter of more direct 
application and interest. 

The system of Bible classes, embracing all divisions of our 
charge, is making way among us with considerable effect. The 
present Bishop of Ohio mentioned, when a Pastor at New York, 
(1830) that he knew not a Minister of Christ in America, who had 
not a Bible class, in which, not merely the young, but the married, 
and persons of all classes gladly received instruction at the feet of 
the Pastor. There can be no greater preservation against error, 
no more assured means of Christian stedfastness and consistency, 
than an enriching study of the sacred volume ; and to direct and 
encourage the minds of our people in this investigation is one of 
the most interesting and important exercises of Ministerial respon- 
sibility. 

On another department, we may advert to our Lord's example 
in combining kindness to the body with love to the soul. 1 We 
are often reminded in our Pastoral employ, that " a man's gift 
maketh room for him." 2 Christian sympathy doubtless gives great 
weight to our instructions ; and thus our means combine with our 
labours for the most important objects. We must however well 
ascertain the character, lest this system should encourage a false 
profession. And indeed in all cases, the want of a wise discrimi- 
nation of the objects, seasons, and measure of assistance, makes 
well-intentioned charity one of the greatest evils. Our benevolent 
fund must be regulated by personal means, calculated in the spirit 
of prudence and self-denial, and applied to the relief of want — -not 
(except in cases of sickness) to the procurement of indulgence. Its 
Scriptural extent thus regulated, is universal, with a special regard 
" to the household of faith." 3 Respectability with distress has the 
i Matt. ix. 1—6. 2 Prov. xviii. 16. 3 Gal. vi. 10. 



THE PASTORAL WORK. 319 

next claim, according to the gradations of character and want. As 
a general rule, partial assistance — giving a stimulus to their own 
exertions — is more efficient as well as more oeconomical, than a 
complete deliverance from their difficulties. 1 The opportunity of 
combining spiritual with temporal charity, will not be forgotten. A 
tract may often convey an useful lesson, where personal conversa- 
tion had not been found practicable or seasonable. 

Yet in every point of contact with our people, we must feel that 
we are Ministers, and -they must feel and receive us as such. We 
cannot therefore dismiss our parochial visitation without some 
more or less direct message from God. Even the mention of com- 
mon affairs should be connected with a spiritual purpose, 2 while at 
the same time room must be found for some more pointed applica- 
tion. Thus Cotton Mather would leave some awful questions with 
his people — as — ' What have I been doing ever since I came into 
the world, about the great errand, upon which God sent me into the 
world ? If God should now call me out of the world, what would 
become of me throughout eternal ages ? Have I ever yet by faith 
carried a perishing soul unto the Lord Jesus for both righteousness 
and salvation V 3 So again — ' Do you trust wholly in Christ ? Do 
you love him ? Do you enjoy him ? Do you give him your 
whole heart?' Answer these questions to )^ourselves — to your 
consciences — to your God. If we cannot grapple thus closely with 
them ; yet the value of the soul, the evil of sin, the love of the Sa- 
viour, the study of the word, the influences of the Spirit, the privi- 
lege of secret, family, and public prayer, the importance of personal 
and family religion, and its intimate connexion with every day's 
employment, the comfort of the Gospel, and the work of prepara- 
tion for eternity — all these will furnish topics of conversation with 
them, of common interest and inexhaustible fulness. Yet, how- 
ever animated and impressive our exhortations, we must not forget 
the main object of imparting intelligent doctrinal views of the Gos- 
pel. Our familiar intercourse therefore, no less than our public 
Ministry, should be conducted on the principle, that truth is the 

1 Mr. Thomas Gouge (a rich and liberal non-conformist Divine) used to employ the 
poor at his own charge, furnishing them with the materials, and giving them the full 
profit of their work. Thus he indulged the flow of his own charity with the best en- 
couragement to honest industry. Clark's Lives, vol. iii. p. 203. Clothing, rent, or shoe 
Societies (adding a certain ratio to the weekly contributions of the poor) have materially 
contributed to their comfort, by enabling them to meet anticipated demands ; by fixing 
habits of providence and economy ; and showing the fruitful results of the smallest ef- 
forts of self-denial, and of a well-directed use of their straitened resources. These points 
belong to what George Herbert well calls ' the Parson's completeness,' and are equally 
connected with the well-being of our people, and with the effectiveness of our Ministra- 
tions. Country Parson, Ch. xxiii. and Bishop of Winchester's Charge, 1829, p. 49. 

2 See Eph. vi. 22. 3 g e e his Life, and Essays to do Good. 



320 VIEW OP THE CHRISTIAN MINISTRY I 

only medium of Divine influence. The connexion between suc- 
cessive visits may be usefully kept up by means of a text, left for 
consideration, which, even if it could not be read, might be re- 
peated, till learned by heart. Thus a word from God would be left 
behind for practical application ; bringing to mind in our next visit 
the prominent tone of our last conversation ; and directing us to 
continue in the same track, or to strike out a new path, as circum- 
stances might dictate. 

The form of pastoral intercourse admits of considerable variation. 
While it may often be wise to combine sympathy in temporals with 
our Ministerial instruction ; at other times our contact with our 
people should be purely upon spiritual principles. Let them be 
alone with us in the presence of God. The delicacy and weakness 
of early impressions need this intimate intercourse. The awa- 
kened enquirer — filled, and often confounded, with the engrossing 
subject — wants a guide, a confidential counsellor, a tender and ex- 
perienced friend. He must be taken aside, and made to feel him- 
self the object of exclusive solicitude. Others again in a hesi- 
tating suspense need this tender confidence — to have their convic- 
tions cherished, retouched, deepened, and directed more immedi- 
ately to the Saviour, as the charm that dispels the allurements, 
and as the power that breaks the chains, of this world. The se- 
rious, humble, and perplexed, through the same medium, l open 
their grief, and receive the benefit of ghostly counsel and advice.' 1 
In these confidential communications, affectionate catechetical en- 
quiry will bring out their individual perplexities, and thus furnish 
the most valuable materials for a more suitable adaptation of our 
instruction. 

But the Minister must carefully equalize his communion with 
his flock. He must shew himself equally the friend, the father, 
(he Pastor, of all — " a debtor to the wise and to the unwise" — 

1 See exhortation in Communion Service. ' We could wish to transplant ' the Confes- 
sional,' — this mighty engine of power — most harmlessly and most beneficially into every 
Protestant Ministration. We would not have the Pastor stand upon ground too high for 
his people's reach. We would guard the people against any degree of Popish super- 
stition. But with a Scriptural measure of authority on one side, and reverence on the 
other (Heb. xiii. 17.) this mode of Ministry we conceive to be of the highest importance. 
In private conference alone will our people state their difficulties freely, open their trials, 
and ask for further information. Here we shew them our true sympathy in their troubles, 
we can solve cases of conscience — we can give them individual directions for their per- 
sonal and family duties. Here it is that we see the state of their minds — their degrees of 
knowledge and experience — any distinct indication of tenderness and awakening concern 
for their souls. Here also we learn how to preach with more distinct application — how 
to analyze character — to feel and to reach the heart — to touch the right chord — to be able 
to advise and reconcile differences. We are persuaded that this method of conference 
brings with it advantages,, of which it is hard to say, whether they preponderate on the 
side of the Minister or the people.' Author's Preface to the Life of Martin Boos, pp. 
xlv. xlvi. 



THE PASTORAL WORK. 321 

" without preferring one above another, doing nothing by par* 
tiality." 1 He should be to his flock — as the soul to the body — as 
the head to the members — invigorating every part of the body — 
the lowest as well as the highest ; and contributing to the benefit 
of every member alike. The suspicion of favouritism invariably 
fosters a spirit of pride in its objects, and of envy in the rest, most 
destructive to the unity and prosperity of the flock. In this confi- 
dential character there will be as little occasion to enforce relative 
rights and obligations, as to fix the precise boundaries of authority 
and obedience between man and wife, where the spirit of the mar- 
riage-relation is maintained. How far however this intercourse 
should extend to Dissenters in our parishes may be a question of 
some difficulty. Those who wilfully reject our Ministry, have no 
claim upon our official responsibilities. Yet so far as time and 
strength will allow, as they manifest a Christian Spirit, we would 
not decline that open, candid, winning' intercourse, which might 
bring them to a conviction of their error, to a closer conformity to 
the Scriptural rule, and to the will of our Divine Master. This ap- 
pears to be the principle to be carried out as far as we can, though 
localities must have their influence in shaping the precise mode of 
our Ministrations. 

This department of the Ministry is deficient in that excitement, 
which makes it so delightful to preach to a congregation hanging 
upon our lips. It presents great demands for patience, self-denial, 
and severe exercises of faith, the cost of which has not always been 
duly calculated. Henry Martyn confessed, that at times he was 
' tried with a sinful dislike of his parochial work,' and seemed fre- 
quently ' as a stone speaking to stones.' 2 The writer was struck 
with the observations of a local preacher, who has subsequently 
relinquished his work for secular engagements — that from his ex- 
perience he considered a Minister's life to be the happiest in the 
world, and that he had never known such enjoyment, as when in 
the act of preaching the Gospel. This judgment, though correct, 
was yet incompetently formed, because grounded upon the know- 
ledge of only one half of our work. For the preacher's delight in 
proclaiming the glad tidings of the Gospel to his fellow-sinners is 
chastened with the heavy responsibility of the watch?nan , s com- 
mission. The " necessity laid upon us" 3 — the " watching for souls, 

iRom. i. 14. ITim.v. 21. 

2 Life, p. 60. Dr. Witherspoon observes, on the testimony of conscience to this Min- 
istry — ' We may gratify our vanity by preaching ; but diligence in private can scarcely 
arise from any thing but a sense of duty.' 

3 1 Cor. ix. 16. 

41 



322 VIEW OF THE CHRISTIAN MINISTRY I 

as they that must give account" 1 — the darkness — thick as night, 
and alas ! the presage of eternal night — so often attendant upon 
death-beds — the wisdom and tender faithfulness, which such scenes 
imperiously demand — the " travailing in birth" for souls once and 
" again, until Christ be formed in them" 2 — the disappointments on 
account of professed Christians, and the weeping over the falls of 
real ones — the daily contact with sin, obstinacy, and impenitence — 
and finally, the conflict with the powers of darkness— all these 
combine in our sacred employment, wakening emotions of the most 
opposite character, and yet issuing at length in the triumph of 
faith ; " as sorrowful, yet always rejoicing." 

This general view of the Pastoral work will shew at once its la- 
boriousness, and its importance. To acquaint ourselves with the 
various wants of our people ; to win their affections ; to give a 
seasonable warning, encouragement, instruction, or consolation ; to 
identify ourselves with their spiritual interests, in tender sympathy, 
and Ministerial obligation ; to do this with the constancy, serious- 
ness, and fervid energy which the matter requires, is indeed a 
work of industry, patience, and self-denial. And yet how else can 
we " make full proof of our Ministry," but by ready obedience to 
the injunction — " w r atch thou in all things ; do the work of an 
evangelist ?" 3 

The true portrait of a Christian Pastor, is that of a Parent walk- 
ing among his children — maintaining indeed the authority and 
reverence, but carefully securing along with it the love and confi- 
dence, that belongs to this endearing relation. He is always to be 
found in his own house, or met with among the folds of his flock — 
encouraging, warning, directing, instructing — as a counsellor, ready 
to advise — as a friend to aid, sympathize, and console — with the 
affection of a mother to lift up the weak — " with the long-suffer- 
ing" of a father to " reprove, rebuke, and exhort." Such a one — 
like Bishop Wilson in the Isle of Man, Oberlin in the Ban de la 
Roche — or the Apostolical Pastor of the High Alps 4 — gradually 
bears down all opposition — really lives in the hearts of his people, 
and will do more for their temporal and spiritual welfare, than men 
of the most splendid talents and commanding eloquence. 

1 Heb. xiii. 17. ' Let the pastor, who trembles not at these words, tremble at least at 
his own blindness and insensibility.' Quesnel in loco. 

2 Gal. iv. 19. 3 2 Tim. iv. 5. 

4 Gilly's Life of Felix NefF, a most exciting piece of Biography. See also a new Life 
of this devoted Pastor, by M. Bost, with large and most interesting correspondence, 
lately published by Messrs. Seeley. 



THE INFIDEL. 323 

CHAPTER II. 

TREATMENT OP CASES IN THE PASTORAL WORK. 

The many subdivisions of the two grand classes which divide 
the world, offer a great variety of cases, 1 the just treatment of 
which is a matter of the greatest moment. We venture a few 
hints on some of the most important of them — chiefly drawn from 
the observation of the New Testament ministry, as illustrative 
of the several specialities of our Ministrations. 

I.— THE INFIDEL. 

Many of us come in contact with infidelity in its most malignant 
and popular forms — impatient of all moral restraints — breaking 
with a bold hand all social bonds, and defying the authority of the 
government of God. There is the sensual infidel. His belly or 
his money is his god. He wants to be persuaded that there is no 
God, because he wishes there were none : and because he is afraid, 
lest there should be. This class are not thinking men ; but they 
" have heard the blasphemy of some :" they try to believe a doc- 
trine, which they trust will quiet their consciences, and prove the 
warrant, encouragement, and refuge of sin. They " beseech us to 
depart out of their coasts" — " saying — Let us eat and drink, for to- 
morrow we die." 2 Our Lord traces this infidelity to its source — not 
the want of evidence, but the love of sin ; and teaches us to deal 
with it, by aiming at the conscience ; setting forth the sentence of 
condemnation ; convincing of sin ; exhibiting the correspondence 
of the heart with the declarations of God ; and contrasting with it 
the holy character of the work of God. 3 

There is also the imitative infidel, — such as those who are often 
in infidel society. They dare not confess a cause, which is a 
standing jest with men of wit. They cannot endure their scorn. 
They are overpowered by their bold assurance. They hear plausi- 
ble arguments advanced, or some witty speech uttered against re- 

1 Gregory treats of no less than thirty-six cases (chiefly relative situations, or moral 
dispositions ;) but with very scanty exercise of spiritual discrimination. De Cura Past. 
Part iii. c. 1. Bucer enters into detail with more accurate and instructive distinctness. 
Scripta Anglicana. De Animarum Cura. pp. 293 — 350. 

a Matt. via. 34. 1 Cor. xv. 32. 3 j hn iii. 19—21. 



324 VIEW OF THE CHRISTIAN MINISTRY I 

ligion. They take it up as their own. The ambition of being 
thought a little above their own class makes them retail it. This 
is common among young men, just advancing into all the pride 
and pruriency of self-conceit. We can only expose their foolish 
pride, inculcate a teachable spirit, and bring before them the simple 
authority of the Divine testimony, which to candid minds will come 
with more powerful conviction than all the witty sayings of wise 
fools. 

There is also the shrewd infidel, — such as Hume, Gibbon, and 
Paine. Here we find the love of sin gathering strength from the 
pride of reasoning. Refusing to believe what they do not under- 
stand (a palpable proof of inconsistency and ignorance ; for upon 
this principle they must reject the works as well as the word of 
God) ; they degrade revelation by the supposition, that a system 
within the grasp of the puny intellect of man could be worthy of 
God, or proceed from God. How can their principles account for 
prophecy, miracles, the establishment of the Gospel in the world 
by such weak instruments in opposition to all the power and 
learning of man, its civilizing and new-creating influence ? Let 
them be pressed with their own difficulties — far greater than those 
of the Gospel. Let them be convicted of credulity, in being con- 
strained to believe the greatest improbabilities, in order to make 
way for their disbelief of Revelation. Let them be shown the cru- 
elty of their scheme — " despoiling" 1 men of their only hope — exclu- 
ding every glimmer of light in the vista of futurity — offering no- 
thing for the present distress — promising nothing but doubt, anx- 
iety, and despair. Can a system so dark and gloomy have proceed- 
ed from a God of love ? Is there not a far stronger motive to em- 
brace, than to reject, the Gospel ? If it be false, believers are as 
safe as unbelievers. If it be true (and has the unbeliever no mis- 
giving here ?), where is his lot for eternity ? 

St. Paul's Ministry at Athens teaches us to set forth Christ to 
infidels of every class and character. 2 And indeed this — as a rem- 
edy commensurate with every distress — is the strongest testimony 
for the Gospel. The prevalence of this poison should lead us to 
inculcate upon all, especially the young, the study of the evi- 
deaces of Christianity, that they may " be ready always to give 
an answer to every man that asketh them, a reason of the hope 
that is in them, with meekness and fear." 2 

i Col. ii. 8, 2 Acts xvii. 22—34. 3 i p e ter iii. 15. 



THE IGNORANT AND CARELESS. 325 



IL— THE IGNORANT AND CARELESS.* 

Such were the multitude in our Lord's time. The spirituality 
and requirements of his law — the most searching developments of 
the heart, mingled however with the strongest encouragement ; 2 
the nature and immediate duty of faith in himself; 3 the awful con- 
sequences of rejecting his salvation ; 4 uncompromising exhibitions 
of the terms of the Gospel ; 5 the most unfettered invitations to all 
that were willing to accept them' — these formed the prominent 
topics of his general instruction. In individual cases he dealt closely 
with the conscience by tangible points of conviction. 7 The exhor- 
tations of the Apostles were of course more explicit. Their arrows 
of conviction were dipped in the blood of Christ ; and the display 
of the cross was the ground of their successful pleadings of love. 8 

This, like every other class, must be treated according to char- 
acter. The principle of unbelief needs to be laid open to them, as 
the source of all the proud reasonings against the fundamental 
truths of the Gospel, and of the awful contempt of its gracious of- 
fers ; and issuing at length in hardness of heart, and stupidity 
under the means of grace. Let them be charged solemnly upon 
the inexpressible sinfulness and danger of their state, especially in 
the aggravated guilt of the rejection of the Saviour. We must 
picture before us men asleep in the immediate neighbourhood of 
fire, " saving them with fear, pulling them out of the fire." 9 A 
solemn statement has often been owned with an awakening bless- 
ing. The man also should be brought, if possible, to a point, 
and some appeal fastened upon his own declarations. He thinks 
but little of eternity ; yet he hopes to go to heaven, because he wishes 
to go thither. Here is ground to work upon — the folly of making 
his indolent wishes the ground of his hopes. He would give every 
thing on a death-bed to be assured of his safety : w T hy is he not in 
earnest now ? He knows Christ as a Saviour, but has no personal 
interest in him — no sense of want, no spiritual exercise of faith. 
He needs instruction, like a babe or a heathen, upon the element- 
ary truths of the Gospel. The hardened of this class must be treat- 

1 Baxter's practical treatises contain the most arresting addresses to the unconverted, 
that probably have ever come from the pen or heart of man. A more clear exhibition of 
evangelical doctrine and motive would however have added much to their power. His 
method also of Christian establishment greatly fails in the display of the freeness, fulness, 
and simplicity of the Gospel. 2 Matt. v. — vii. " 3 j hn vi. 29 — 65. 

4 Matt. xi. 20—24. 5 ibid. xiii. 44—46. Luke xiv. 25—33. 

e Matt. xi. 28—30. John vii. 37. 1 Luke vii. 40—50 ; xii. 13—21. John iv. 5—26. 

8 Acts ii, iii, iv, xiii. with Zech. xii. 10. 9 Jude 23. 



326 VIEW OF THE CHRISTIAN MINISTRY \ 

ed with the greatest mildness ;* speaking to their condition with 
the most, compassionate regard, 2 and with the most " beseeching" 
entreaties — "Be ye reconciled to God.'- 3 Let them not suppose, 
that by denouncing the judgments of God, we seal their condem- 
nation ; but rather that we endeavour to awaken them to escape 
from it — that we " shut them up under" wrath, only as the means 
of " bringing them to Christ." 4 Let us connect every exposure of 
wilful infatuation with the invitations of the Gospel. 6 ' Many, who 
are repelled by remonstrance, and proof against reasoning, have 
been overpowered by love. The cross of Calvary has arrested the 
attention of the most ignorant ;• wrought irresistibly upon the most 
stubborn ; 7 and displayed the vanity and wretchedness of the world 
to the conviction of its most determined votaries. 8 The exhibition 
of the Saviour in his all-sufficiency, suitableness, faithfulness, and 
love, affords ample warrant for enlivening hope in the most des- 
perate cases. 



III.— THE SELF-RIGHTEOUS. 

The young ruler exemplifies our Lord's treatment of this case. 9 
Conviction was wanted, and the law was the medium employed. 
Ignorance of the law is the root of self-deception. An acquaintance 
with its spirituality unveils the hidden world of guilt and defile- 
ment, brings down self-complacency, and lays the sinner prostrate 
before the cross. 10 In another case, he made the necessity of an 
entire change of heart the instrument of conviction. 11 He de- 
nounced the enmity or hypocrisy of this spirit, as the wilful rejec- 
tion of his gospel, and as making a " stumbling-stone and rock of 
offence" of the foundation laid for the trust, glory, and salvation of 
his people. 12 The Epistles to the Romans and Galatians exhibit 
this principle, entrenched in a system of external religion, without 
faith, love, contrition, separation from the world, or spiritual de- 
sires ; or depending on the mercy of God, even in the rejection of 
the ordained means of its communication ; of which the man has 
no other notion, than as a help to supply deficiencies, upon the 
condition of future amendment. 

"What makes the case of the self-justiciary so affecting, is, that 

1 2 Tim. ii. 24, 25. 2 Comp. Jer. iv. 19. Micah i. 7, 8. 

3 2 Cor. v. 20. 4 See Gal. iii. 23, 24. 

s 1 Sam. xii. 20—22. Ezra x. 2. Isaiah lv. Acts ii. 23, with.37— 39. 

e Matt, xxvii. 54. f Acts ix. 4—6. 8 Gal. vi. 14. 

9 Matt. xix. 16—21. » Rom. vii. 9. u John iii. 

12 Matt. xxi. 42—44. 



THE SELF-RIGHTEOUS. 327 

we have no gospel message to deliver him. Our Master "came 
not to call the righteous, but sinners to repentance." 1 The righte- 
ous need him not, seek him not, and have no interest in him. Our 
commission is to sinners ; and, judging from this man's own ac- 
count of himself ; of the goodness of his heart ; the correctness of 
his conduct ; and the multitude and excellency of his meritorious 
actions — we should conceive him not to belong to that " lost" race, 
whom " the Son of man came" expressly and exclusively " to 
save." 2 Indeed his spiritual ignorance presents a difficulty, at the 
outset, in dealing with him. We have with all simplicity and 
plainness proved to him the fallacy of his expectations. We have 
"judged him out of his own mouth." Yet the next conversation 
finds him as far as ever removed even from the comprehension of 
the gospel ; expressing the same dependence upon his own per- 
formances, as if no attempt had been made to undeceive him, and 
no confession extorted of the weakness of his foundation. 

To pursue the self-justiciary into all his " refuges of lies," and to 
sweep them away before his face, is a most laborious task. When 
disturbed in his first refuge of his own righteousness, he flies to re- 
pentance. Half-distrusting his security, he strengthens it by the 
merits of his Saviour, by the delusive substitution of sincerity for 
perfection, or by the recollection of his best endeavours, as a war- 
rant for his hope in the mercy of God. But place him on his 
death-bed : is he sure that his works are not deficient in weight, 
that he has attained the precise measure, commensurate with the 
full and equitable demands of his holy and inflexible Judge ? 
What if " the hand-writing" should then be seen " upon the wall," 
" against him, and contrary to him ?" Let sin, the law, and the 
Saviour, be exhibited before him, fully, constant^, and connect- 
edly ; let the pride, guilt, ingratitude, and ruin of unbelief, be 
faithfully and affectionately applied to his conscience ; let him 
know, that the substitution of any form of doctrine, or course of 
duties, in the place of a simple reliance on Christ, turns life itself 
into death, and hinders not only the law, but even the Gospel, from 
saving him. 3 Who knoweth, but thus he may be humbled, en- 
lightened, and accepted, in the renunciation of his own hopes, and 
the reception of the Gospel of Christ ? 

There is another form of spiritual self-righteousness requiring 
different treatment. When the sinner is held back from the gospel 
by a sense of unworthiness, his worthiness is the implied ground 

» Matt. ix. 12, 13. 2 Luke xix. 10. with xviii. 9—13. 

s Matt. xxi. 33^6. Comp. Acts xiii. 38—41. 



328 VIEW OP THE CHRISTIAN MINISTRY : 

of his coming to the gospel — his work — not Christ's. When the 
Christian longs for a deeper view of sin, and love to Christ, and 
forgets, that, when attained, he will have the same need as before 
of the blood and righteousness of Christ — this is again to put spir- 
itual self in the place of Christ. To such the Apostle would say 
— " Christ is become of no effect to you ; ye are fallen from grace. 
Having begun in the Spirit, are ye made perfect in the flesh ?' Jl 
If our ground be sure in Christ, let this be our only confidence 
in our highest frame ; and it will be a satisfactory stay in our 
lowest. And under all variations, let us give glory to God by sim- 
ply believing. 



IV.— THE FALSE PROFESSOR. 

This is the man, who has listened to the Gospel — who has been 
" persuaded of these things," but not " embraced them." He gives 
us his words. He exhibits " the form of godliness." His lusts are 
either restrained by conviction, or dormant from the absence of 
temptation, or overcome by some dominant propensity ; or he is 
frightened into hypocrisy by the dread of imminent danger ; or 
perhaps he has relinquished some outward evils. But what is the 
amount of the work accomplished ? Instead of " the axe being 
laid to the root of the tree," the branches are pruned, only to sprout 
again with fresh luxuriance. The birds, instead of being driven 
away, are only chased from bough to bough. Instead of the foun- 
tain being dried Up, only the course of the stream is changed. Sin 
is not touched in its principles. The heart is unrenewed. It is of 
little use to sweep away the open viciousness, when the seeds of 
the evil lie within in active operation. 

Let us mark the scriptural treatment of this character. Our 
Lord sifted him, by applying to his conscience the spirituality of 
his doctrines, 2 the extent of his requirements, 3 the connection be- 
tween the heart and conduct, 4 and the remembrance of the differ- 
ent standards of God and the world. 5 The Apostle convicts him 
in the proof, that union with Christ, and consequent renewal of 
the heart — not outward attainments or privileges — show the real 
Christian. 6 The Epistle of St. John brings him mainly to the test 
of love, as the presiding and animating principle of the heart and 
conduct. 



i Gal. v. 4; iii. 3. 2 John vi. 60—66. 3 Luke xiv. 25—33. 

4 Matt. vii. 15—23. xii. 33—35. 5 Luke xvi. 15. 

e Rom. ii. 17—29. ix. 6, 7. 2 Cor. v. 17. Col. iii. 11. 



THE FALSE PROFESSOR. 329 

But the false professor is a very Proteus, evading our grasp by a 
constant change of form. Yet if he speaks of his comforts, how 
unlike the awakening and serious consolations of the Christian ! 
There is no dread of self-deception, no acquaintance with his own 
sinfulness, no assault from Satan, because there is no real exercise 
of grace, or incentive to diligence. If he speaks of his state be- 
fore God, can he abide the test of the holiness of God, of the 
" exceeding breadth" of his law, with its fearful disclosure of his 
utter depravity and defilement ? Can he bear to have the detailed 
evidences of a radical change, the indispensable importance of an 
interest in Christ, and the solemn alternative, of " having the Spirit 
of Christ," or "being none of his" 1 — closely pressed upon him? 
Has the awful consideration — that if " Christ is not in him," 
" though he speak with the tongues of men and of angels," he is 
a " reprobate" — ever led him to " examine himself, whether he be 
in the faith, and to prove his own self?" 2 If he speaks of his 
love, he owns his obligations ; but what are his views of the Di- 
vine excellency of the Saviour ? Where is his readiness to bear his 
cross, the proof of delight in his word, or of union with his peo- 
ple ? 3 How often is the Saviour's merit made — whether avowedly 
or not — a support for a bold confidence in insensibility to all spirit- 
ual affection and Christian deportment ! And therefore, as the 
sum of the whole inquiry — " Every one that loveth is born of God, 
and knoweth God. He that loveth not, knoweth not God ; for God 
is love." 4 

This case is sometimes beyond the reach of ordinary discern- 
ment. Notwithstanding all our vigilance, some counterfeit coin 
will pass for gold. Judas among the Apostles, and Ananias and 
others in the Primitive Church, are standing mementos, that it is 
not our prerogative to search the heart. The form of godliness 
may be maintained accurate in every feature, and complete in 
every limb. Generally speaking, however, there will be some in- 
consistency betraying the self-deceiver, and affording a handle of 
conviction in dealing with him. Dislike to spiritual religion, and 
to conversation connected with it ;* prevalent love of the world ; 6 
and unsubdued inveterate tempers, 7 indicate his insincere reception 

i Rom. viii. 9. 2 2 Cor. xiii. 5. 

3 Maclaurin admirably observes, ' that the lively and vigorous exercise of love must be 
judged of by a better standard, than the natural outward signs of inward emotions, de- 
pending upon constitution and other causes ; that a main thing, in which its true strength 
consists, is its influence on universal holiness in practice, which is a matter of great im- 
portance for the discovering the delusions of self-deceivers.' Essay on Divine Grace, 
sect. v. 4 1 John iv. 7, 8. 

5 Cant. v. 7. 6 2 Tim. iv. 10. t Gal. v. 24. 

42 



330 VIEW OF THE CHRISTIAN MINISTRY: 

of the truth. The love of holiness, and the desire of conformity to 
his Saviour, were never in his aim. The truth was received as a 
speculative dogma ; " not in the love of it." Being loosely held, it 
was therefore ineffectively applied, and (when inconvenience was 
threatened) readily surrendered. Such persons are the great stum- 
bling-blocks to the unestablished Christian — and not less so to the 
world. Their discovery should make us cautious and slow in form- 
ing our judgment of characters ; at the same time not treating the 
sincere with coldness and suspicion. 



V.— NATURAL AND SPIRITUAL CONVICTIONS.* 

The power of conviction was strongly and variously exhibited 
under the New Testament Ministry. The thundering discourses 
of John pierced the conscience. Many were interested, and par- 
tially reformed. 2 Under our Lord's first sermon, and in the cases 
of " the sorrowful young man," and " the chief rulers," 3 there must 
have been strong conviction ; yet (as the want of universal obedi- 
ence proved) without Divine influence. The practical effects in 
the sons of Zebedee, Matthew, and Zaccheus on the other hand, 4 
exhibited spiritual and permanent conviction. Under the Apostolic 
Ministry, Peter's hearers, Cornelius, Sergius Paulus, Lydia, the 
jailor, the Gentile hearers at Antioch and other places, 5 showed the 
fruits of spiritual conviction, in faith, love, and universal holiness ; 
while the frantic Jews under Stephen and Paul, and trembling Fe- 
lix, 6 displayed the power of conscience, overcome by the natural en- 
mity and the love of sin. Few cases more peculiarly need (not, of 
course, miraculously) the gift of "discerning of spirits," to distin- 
guish between awakenings and humiliation — between a sight of 
sin, and a loathing of its sinfulness ; and thus to determine the 
character of the conviction, in order to its safe and successful treat- 
ment. Its unsoundness or sincerity will be determined — whether 
it rest in general acknowledgment, or brings out detailed exercises 
of contrition ; whether it respects the misery, or the defilement of 
sin ; 7 its consequences merely, or its character ; 8 whether it springs 
from fear of wrath, or regard for the honour of God ; 9 whether it 

1 Halyburton's Memoirs may be referred to, as giving the most graphical delineation of 
the diversified and conflicting exercises of conviction. 

2 Matt. iii. 1—6. Luke iii. 10—14. John v. 35. Mark vi. 20. 

3 Luke iv. 22—28. Matt. xix. 22. John xii. 42, 43. 

4 Matt. iv. 18—22; ix. 9. Luke xix. 1—10. 

5 Acts ii. 37—46. x. xiii. 12. xvi. 14, 15, 30—34. xiii. 44—48. xiv. 1, &c. 

6 Ibid. vii. 54. xiii. 45. xxiv. 25. ? Gen. iv. 13, 23. with Ezra ix. 6. 

8 Exod. ix. 27, 28, with Luke xv. ia 9 1 Kings xxi. 27—29, with Psalm li. 



NATURAL AND SPIRITUAL CONVICTIONS. 331 

extends to some sins, or to all j 1 whether it is consistent with the 
love of sin, or producing abhorrence of and separation from it , 2 
whether its influence is temporary or abiding ; 3 whether it repels us 
from Christ in despondency, or leads us to him in the exercise of 
faith. 4 In the early stages of sincerity, it is often a mixture of le- 
gal and evangelical principle, resulting more from sense of sin, than 
from apprehension of Christ, and productive rather of alarm than 
of contrition — of terror than of tenderness and love. 5 Self-deceitful- 
ness never shows itself more than in a state of conviction. Some 
are neither at ease in their sins, nor heartily seek for deliverance. 
Perhaps they will yield partially to the Gospel ; but they rest short 
of a full restoration. In such cases we must be most careful, that 
we do not heal the wound, before it has been searched, and probed 
to the bottom. 6 A slight healing is the prelude to the most fatal 
delusion. Much wisdom however is requisite to discriminate the 
true work of God. If, indeed, the excitement be merely the irrita- 
tion of natural conscience by the law, 7 it will rest in sullen dissat- 
isfaction, or in " a form of godliness" without the power. It must 
therefore be kept alive, deepened, alarmed, and enlightened by close 
statements of the danger of yielding to the entanglements of unbe- 
lief — of the urgency of an immediate application to the Saviour — 
of the self-delusion and certain ruin of abiding under present con- 
victions : and at the same time of the assured acceptance of the 
weakest act of faith. ' Contrition' — as an old writer observes — l is 
of no force, unless there be also faith in Christ.' 8 The reception of 
the Saviour is a proof of spiritual life in conviction, and the spring 
of its continued exercise. Thus both Peter's and Stephen's hearers 
were pierced — the former only spiritually changed. Whatever feel- 
ing, therefore, brings us to Christ, heartily weary of sin, sensible 
of danger, thirsting for mercy, and anxious to walk by the rules of 
the Gospel, is the convincing power — not of conscience, but of the 
Spirit of God. But what tenderness is required, lest we " break the 
bruised reed !" Let the wide distinction between the indwelling 

i Matt, xxvii. 4, with 1 Cor. xiv. 24. 21 Sam. xv. 30, with 2 Cor. vii. 11. 

3 John v. 35, with Acts ii. 37 — 47. 4 Matt, xxvii. 5. with Acts xvi. 30—34. 

5 Comp. Acts ii. 37, with Zech. xii. 10, as marking the difference between legal and 
evangelical conviction. The one precedes, the other follows, faith. 

6 Nothing can be more judicious than Calvin's remarks on this point — ' Ubi homines 
senserint, quam graviter deliquerint, illic non statim curandus est dolor, quemadmodum 
mrpostores deliniunt conscientias, ita ut sibi indulgeant, et se fallant inanibus blanditiis. 
Medicus enim non statim leniet dolorem, sed videbit, quid magis expediat ; forte magis 
angebit, quia necessaria erit acrior purgatio. Sic etiam faciunt prophets; cum vident tre- 
pidas conscientias, non statim adhibent blandas consolationes ; sed potius ostendunt, non 
esse ludendum cum Deo, et solicitant, sponte currentes, ut sibi proponant terribile Dei 
judicium, -quo magis ac magis humilientur.' In Joel ii. 

1 See Rom. vii. 8, 11. 1 Cor. xv. 56. 8 Hemminge's Method of Preaching, p. 31. 



332 VIEW OF THE CHRISTIAN MINISTRY: 

and the indulgence of sin — between its occasional prevalence and 
its habitual dominion — be accurately marked : nay, even the over- 
ruling of its lamented incursions in deepening the contrition, estab- 
lishing the watchfulness, exercising and strengthening the faith, of 
the afflicted penitent. Let him view the strong encouragement to 
repeated applications to Christ. If he be really mourning over his 
guilt, and desiring the pardon and love of the Saviour (a frame of 
mind inconsistent with the least indulgence of sin), he has his 
promise for the rest of his soul. 1 In bringing his wants and desires 
to the Gospel, he will find increasing light, consolation, and strength, 
for the maintenance of the spiritual conflict, until judgment " be 
brought forth unto victory." 2 



VI.— THE YOUNG CHRISTIAN. 

Judgment, experience, tenderness, and acquaintance with the 
natural character, circumstances, and habits of the individual, 
must direct the treatment of this most important case. The 
young Christian is awakened and excited, but very imperfectly 
enlightened. There is much self-deception and self-righteousness. 
His repentance is sincere, but partial; more exercised from the 
trouble, than from the sinfulness of sin ; but slightly connected 
with faith ; and with little consciousness of the habitual back- 
sliding of the heart from God. His faith, though genuine, is 
confused ; rather a feeling or a train of feelings, than an influ- 
ential principle ; associated with comfort rather than with holiness ; 
its principle confounded with its exercise, or different exercises 
mistaken for each other. There is but little of " knowledge and 
judgment" 3 in his love; so that, though pleasing in its impres- 
sions, it is not that uniform and powerful energy of self-denial 
and devotedness, which characterizes the adult Christian. He has 
many infirmities to exercise our forbearance ; and many difficulties 
to excite our sympathy. Glad should we be, could he reach at one 
flight the summit of perfection. But mean-while, let us not, in vi- 
olation of our Master's instructions, 4 insist upon his maturity. 

As the general rule, he must be " fed with milk, not with 
meat." 5 Yet this must include a full and explicit exhibition of 
the Saviour in His personal dignity, in His Mediatorial character, 

1 See Matt. xi. 28. 

2 Ibid. xii. 20. For some most discriminating views, and encouraging directions, rela- 
tive to these cases, consult Bowles' Past. Evan. Lib. ii. c. 19, 20. 

3 See Phil. i. 9. * Matt. ix. 14—17. and Calv. in loco. 5 1 Cor. iii. 2. 



THE YOUNG CHRISTIAN. 333 

and in His relation to His people, that in the simplicity of the 
Gospel he may continually come to Him, u that he may have life 
more abundantly." 1 Our Lord advanced the progress of his dis- 
ciples by the gradual revelation of himself : 2 for doubtless to " grow 
in the knowledge of" Him, is the most efficient means of " grow- 
ing in grace." 3 

The conflict of faith is a subject of suitable instruction for 
this case. The perplexities of our Lord's disciples arose from 
their indistinct perception of the character and power of faith. 
They knew nothing of its power in realizing unseen help ; and, 
connecting it only with the sensible comfort of their Master's 
presence, they were utterly unprepared for any emergency in 
his temporary absence from them. 4 And thus the young Chris- 
tian wants to be correctly informed in the nature of faith, as an 
habitual dependence upon Christ, grounded upon the sense of 
need, and the Scriptural warrant of his power and love. This 
principle is perhaps most vigorous in a state of conflict, 5 when 
striking its roots deeper in the heart, in humility, contrition, and 
self-abasement; so that spiritual depression, (when not directly 
arising from the indulgence of sin) is the trial of its reality, and 
the peculiar season for its exercise. 

The true nature of experience must be also set out — its ground 
— the testimony of the word, not an impression on the mind — its 
principle — faith, not feeling — its evidence — holiness, not profes- 
sion. It is not excitement, which, originating in self, can never 
be permanent ; but the active exercise of dependence on Christ. 
Faith is the habit of dependence — Experience is the consequent 
habit of enjoyment ; faith instrumentally the life of experience. 
As the ground therefore is wholly independent of feeling, and fixed 
upon the perfect work and office of Christ ; 6 so no set of feelings, 
whether bright or clouded, must be suffered to remove the eye 
from the grand object — the soul from the one sure foundation. 
The changes however in the Divine dispensations, are needful for 
the trial of the young Christian's grace, and for his establishment 
in Christ. Let him therefore in his happy experience be directed 
to be thankful, but watchful ; lest it become the occasion of his 
pride, rather than the matter of his praise ; his security rather 
than his encouragement ; his rest rather than his enjoyment. In 

1 John x. 10. 

2 See Matt. xvi. 21 ; xvii. 22, 23 ; and John xiv. — xvi. and the Bishop of Winchester's 
work. Ch. v. 3 2 Peter iii. 18. 

4 Comp. Matt. xiv. 24—26, and Mark ix. 14; with Matthew xvii. 19, 20. 

5 Job xiii. 15. * See Heb. x. 19—22. 



334 VIEW OF THE CHRISTIAN MINISTRY : 

clouded experience, let him ask his heart — " Is there not a cause ?" 
Let him be humbled, not discouraged — quickened to prayer, not 
hindered by unbelief. Let him suspect his heart, not the promises 
of God. Let him see his own weakness and unworthiness, with- 
out forgetting the power and love of his Saviour. Let him expect to 
realize his confidence only in humility, self-denial, love, separation 
from the world and general consistency ; the absence or deficiency of 
which would cast a shade over the genuineness of his faith in his 
most elevated enjoyment. 

The nature, certainty, and requisites of the cross, w T ere the 
subject of our Lord's early instructions, 1 that his disciples might 
wisely calculate the cost of impending trials — an admirable pattern 
for us, now that the profession of the Gospel is so often taken up in 
the dream of a flowery path ! as if the crown w T ere easily won, 
or ever could be won, without the daily cross ; or as if there could 
be a moment for the young Christian, wiien the denial of his own 
will, wisdom, or lust, will not be imperatively called for. No out- 
ward circumstances of the church can alter these requisitions. He 
is not forced into the service of Christ ; but if he will be a follower, 
these are the terms. 2 He has no reason to complain of their strict- 
ness. The subjugation of his mind to the wisest regulations; the 
loosening of his heart from the world ; the support of his Gracious 
Master ; and a closer conformity to his spirit and example ; will 
be the happy and permanent fruits. 

" The Spirit of a sound mind'''' must also be strongly inculcated, 
A defect in judgment is a frequent attendant upon the early stage 
of profession. The mind loses its balance under the first influence 
of a strong excitement. The affections are tumultuous rather than 
rational. Like " the crackling of thorns under a pot," they blaze 
furiously, but with little heat, and speedy extinction. Comfort 
rather than truth is the object of search. Feeling is mistaken for 
faith — animal sensations for religion, which is too often estimated 
by their depth and variety, rather than by their connection with 
the holy character of Scriptural truth. In various ways, enthusi- 
asm, delusion, foolish and unjustifiable practices, often spring up 
with serious personal injury, and much to the hindrance and dis- 
credit of the Gospel. Hours are sometimes wasted, even over the 
Bible, in a superficial and irregular course, under the mistaken 
conception, that not only vain pleasures, but solid pursuits, and 
even relative obligations, are inconsistent with the exclusive claims 
of God upon the heart. Thus one set of graces is exhibited to the 
i Matt. x. 34—39. 2 Matt. xvi. 24. 



THE YOUNG CHRISTIAN. 335 

exclusion of others of a different character, but equal importance ; 
presenting a mis-shapen figure in the place of the symmetry of 
graces in " the beauty of holiness." The watch needs a regulator 
as well as a main-spring, to maintain that uniform, harmonious, 
and subservient motion, which accurately represents the succession 
of time. Holiness in its first motions may be full of heat and joy. 
But we must give it time to settle into temper and habit — the gos 
pel acting upon the whole man ; regulating every disposition by 
its authority, and exercising it in its due proportion and combina- 
tion ; thus introducing its subject into the high privilege of " adorn- 
ing the doctrine of God our Saviour in all things." 

We must also enforce the importance of inculcating subjection 
and conformity to superiors (whether in age or relative connec- 
tion) in all things consistent with the paramount authority of 
God. Young Christians (those particularly who are young in age) 
often offend here. Untempered zeal brings needless offence upon 
religion, and (as they afterwards discover) difficulties into their own 
path. With a yielding character, firmness in withstanding worldly 
compliances should be urged. On a naturally firm temperament, 
submission — especially to parents — should be pressed ; else a warm 
zeal for God will prove to be the indulgence of self-will, and im- 
patience of restraint. Let it be ever recollected, that nothing but 
the positive obligation of a Divine command can set aside the 
deference so justly due to parental authority. To preserve the just 
equilibrium in this exercise, as well as to assist the progress towards 
maturity, the counsel of a friend of tried sympathy, experience, 
and consistency, would be of material service. 

But after all — our watchword of counsel, admonition, and en- 
couragement is — u Press forvmrd." Let not the novice satisfy 
himself with being a sincere Christian. Let him seek to be an ad- 
vancing Christian. Let him remember, that his present attain- 
ments are but the commencement, and not the finishing, of his 
work. Let him constantly examine and exercise his faith. Let 
him guard against neglecting his own heart in remissness or secu- 
rity ; against needless fellowship with the world ; inordinate enjoy- 
ment of lawful pleasure ; neglect of the Word of God ; formality 
in duty ; and the power of besetting sins and temptations. Let 
him enter upon the course of holy violence, in the assurance that 
the fruit of his conflict will abundantly recompense his toil. 1 Let 
him know, that the privileges, which he had anticipated at some 
indefinitely distant period, were his portion from the earliest dawn 

1 Matt. xi. 12. 



336 VIEW OF THE CHRISTIAN MINISTRY : 

of his faith, as being not attached to its degree., but to its sincerity ; 
and that his more full apprehension and enjoyment of them, so far 
from giving license to indolence, will furnish a fresh stimulus for 
renewed and increased exertion. Forgiveness of sin is his present 
possession ;* union with Christ is the direct source of his spiritual 
life 2 — "springing up," by the power of the Spirit in his heart, " unto 
everlasting life." 3 Thus receiving the promise, the Author, the 
earnest, and first-fruits of salvation — he " receives salvation" itself, 
as " the end of his faith." 4 



VII.— THE BACKSLIDERS 

What Minister is not conversant with this most affecting case ; 
connected with unsoundness of doctrine, love of the world, the in- 
dulgence of sin, or the neglect of prayer ? Perhaps also, the power 
of unbelief, and the want of Christian establishment, are causes, 
less obvious, but not less frequent or injurious. The unsettled pro- 
fessor, unable to plead a certain title to the promises of support, is 
paralyzed in prayer, and left to his own unassisted weakness. His 
comforts (if indeed he could speak of them) not being built upon a 
personal interest in the Gospel, were feelings, fancies, delusions — 
not faith — no solid ground of support. 

Sometimes we find the backslider in a hardened state — flinch- 
ing from close dealing — advancing rapidly on the high road to 
apostacy. Solemn recollections (such as "Where is the blessedness 
that ye spake of?" 6 — Are the thoughts of eternity peaceful?) — the 
awful declarations of Scripture, 7 or (as in David's case) a sudden 
and unexpected self-accusation — may however produce conviction. 8 
Yet until the man begins to feel restless and miserable, the case is 
hopeless. 

The convinced backslider should be treated as if we really 
grieved over him — not spared, but yet felt for — his conscience 
probed, yet with tender recollection — the depth of his departure 
pointed out, yet himself " restored in the spirit of meekness." 9 Thus 
was the incestuous Corinthian first handled with severity, in order 
to produce conviction ; when convinced, sustained and confirmed in 
the most tender regard, " lest haply such a one would be swallowed 

1 1 John ii. 12. 2 John xv. 1—5. 3 ibid, i v. 14. 4 1 Peter i. 9. 

5 The reader is referred to a tract by the late Andrew Fuller, for the most full and in- 
structive description of this case, and of the best mode of treatment. Compare also Black- 
well's Method. Evan. pp. 212—223. See also an admirable letter in Sidney's Life of 
Walker, pp. 286—294. « Gal. iv. 15, also Hi. 1-4. 

7 Such as Prov. xiv. 14. 8 2 Sam. xii. 1—13. 9 Gal. vi. 1. 



THE UNESTABLISHED CHRISTIAN. 337 

up with overmuch sorrow," and Satan should get advantage of the 
church. 1 Let him be exhorted to a diligent use of means, and a 
resolute abandonment of the ways which had drawn him aside. 
Let him be guided afresh, as if he had never known the way, to 
the foot of the cross, there to "look on him, whom he has pierced, 
and mourn :" 2 in the assurance, that the same love that pardons 
sins, " heals backslidings." 3 Peter's case illustrates the tenderness 
employed at once to deepen conviction, and to complete the restora- 
tion. 4 The power of this love will mark the subsequent character 
with a deeper hatred of sin — a more contrite abasement in the rec- 
ollection of guilt- — a more careful circumspection of conduct, 5 com- 
bined with a constant attention to the means of grace, and with 
a higher estimation of the Saviour. 



VIIL— THE UNESTABLISHED CHRISTIAN. 

The sincerity of our Lord's disciples was not more evident than 
their want of establishment in faith and knowledge. We often 
remark a similar defectiveness among our people. Grace is more 
in the seed than in the operation. It wants exercise to draw it out 
into practical influence, that love may be more fervent ; faith more 
active ; prayer, if not more frequent, yet more spiritual. The 
Apostle did not treat this case with the soothing tone of sympathy, 
but with the strong stimulants of conviction and reproof.' And in- 
deed such professors, if they do not actually — at least " seem to — 
come short." 7 If they are alive, it is a bare sickly existence, with 
little power of exertion, or capacity for enjoyment. If they did not 
undervalue even their scanty measure of progress, they would 
reach forth for higher attainments and more aspiring hopes. True 
grace sets an edge upon the appetite, rather than satisfies it. But 
where unbelief is faintly resisted ; indolence substituted for exer- 
tion ; and they are " lying on their faces." instead of exercising 
painful diligence in their work ; 8 " the things that remain," for 
want of being " strengthened," will be " ready to die." 9 Hence we 
see a narrowness in their charity, an unconcern for the spiritual 



1 1 Cor. v. 1—7, with 2 Cor. ii. 1—11. 2 Zech, xii. 10. 

3 Micah vii. 18. Hosea xiv. 4. The whole book of Hosea, together with Jer. ii. — iv. 
1 , deserves most careful study for the treatment of this case. 

4 Luke xxii. 61, 62. Mark xvi. 7. John xxi. 15 — 17. 

s Comp. Isa. xxxviii. 15. Ezek. xvi. 63. 6 Heb. v. 11—14. 7 Ibid. iv. 1. 

8 Josh. vii. 18, with 2 Pet. i. 5—10. 9 Rev. iii. 2. 

43 



338 VIEW OF THE CHRISTIAN MINISTRY! 

wretchedness around them, and a lack of interest and exertion for 
perishing souls and the grand cause of Christ. 

Possibly the first impressions may have been made rather by the 
novelty than by the direct power of truth. Hence the impulse to 
shape a religion after our own fancy, instead of embracing the true 
revelation of God — to live upon the continual excitement of nov- 
elty, in preference to the old established truths. This naturally re- 
sults in an imperfect apprehension of the Gospel, that fully ac- 
counts for defects of Christian temper, 1 as well as for an unsteady 
resistance to the world. 2 The neglect also of the Ministry (the in- 
stitution expressly ordained for the prevention of this evil 3 ) issues 
in a feeble and inconstant profession. Perhaps the most effectual 
discipline for this case is the inculcation of an accurate comprehen- 
sion of the whole compass of Scripture, as the grand means of ar- 
riving at Christian perfection. 4 Favoritism in Scripture is the 
grand parent both of heresy and instability of profession. The 
word of God loses its power, when displayed from its position, dis- 
severed from its practical connexion, or when a part, however 
important, is taken for the whole. It would be well also to 
set forth the full glory of evangelical privileges, not only for the 
consolation of the established, but for the excitement and con- 
viction of the indolent. For, what do they know of being " filled 
with all joy and peace in believing ?" How little comprehension 
have they " with all saints, what is the breadth, and length, 
and depth, and height of the love of Christ," as the medium 
of being " filled with all the fulness of God !" 5 Should we not 
warn them against resting in the perception of truth without real- 
izing its experimental and practical influence 1 And should we 
not labour to stir up a close self-inquiry, an earnest habit of prayer, 
deep self-acquaintance and self-abasement, increasing activity in 
obedience, and a stronger excitement to ascend the elevated sta- 
tions of faith, that they might gain more extensive, animating, and 
heavenly prospects ? Especially should we not quicken them to a 
more habitual contemplation of Christ, as the means of more com- 
plete conformity to his image, 6 and a more steady and enlightened 
profession of his name. 7 Oh ! let them remember also, that it 
is only in the persevering exercise of faith and diligence that our 
Christian privileges can be enjoyed, or our Christian confidence 
assured. 8 

i Gal. v. 1—8. 15, 26. vi. 14. 1 John v. 4, 5. 2 ibid. vi. 14. 

3 Eph. iv. 8—14. 4 2 Tim. iii. 16, 17. 5 Eph. iii. 17—19. with Rom. xv. 13. 

e 2 Cor. iii. 18. t Heb. iii. 1. 8 i D . iii. 6, 14. 



THE CONFIRMED AND CONSISTENT CHRISTIAN. 339 



IX.— THE CONFIRMED AND CONSISTENT CHRISTIAN. 

Here we find the combination of Scriptural doctrine, holy privi- 
lege, and consistent practice. The sum of the prayers and exhor- 
tations of the Apostles for their converts, was, that their views of 
doctrine might be enlarged ;* their sense of obligation more deep 
and active ; 2 their standard of profession more elevated ; 3 their en- 
joyment of privileges more exciting ; 4 their fruitfulness more abun- 
dant ; s their course of obedience more complete. 6 The Apostle's 
example directs us to substitute instruction in the deepest and most 
solid truths, in the room of the elementary principles of the Gos- 
pel ; 7 entering largely into the counsels of God concerning his peo- 
ple — the security of his covenant on their behalf — the more full 
exhibition of his perfections in the work of their redemption, of the 
office and work of Christ, and of the Divine life derived from him. 8 
By this system of " strong meat" the adult Christian is " nourished 
up in the words of faith and of sound doctrine," and M his senses" 
will be yet further " exercised" in spiritual discernment. The same 
acts indeed belong to the young and to the old Christian ; but in 
the latter they are more grounded and solid. The ordinances of 
God are attended by the young with greater ardency, but from the 
old with deeper principle. The affections in the young are more 
vigorous and lively. But what is gradually lost in the natural de- 
cay of their sensible operations, fe abundantly compensated in the 
improvement of their understanding, resolution, and judgment. 
Spiritual subjects have changed their seat in the soul. If they are 
less sensibly exercised in the affections (though here it might 
sometimes be well to kindle excitement) they are more permanently 
fixed in the mind. The choice is more settled, intelligent, and uni- 
form. If there be less of spiritual excitement, there is a deeper in- 
sight into spiritual corruption, a deeper fixedness of habit in the 
Gospel. 

Apart from affliction (a most important means of grace to the 
Christian 9 ) the active operation of spiritual life and joy strengthens 
and establishes his daily progress heavenward. His release from 
the dominion of sin ; his fellowship with Christ in his sufferings, 
death, and resurrection, 10 his continual view and application of the 

i Eph. i. 17, 18. Hcb. v. 12. 2 phU. i. 9. 1 Cor. vi. 19, 20. 1 Pet. i. 14—19. 

3 Col. i. 9—12. Phil. iii. 12—17. * Eph. iii. 14—19. Heb. vi. 11. 

s Phil. i. 11. IThess. iv. 1. e Heb. xiii. 20, 21 . 2 Cor. xiii. 9— 11. 

t Heb. v. 14, vi. 1—3. 8 ib. vi.— x. 9 See John xv. 2. 1 Peter v. 10. 

i° Rom. vi. 1—11. 



340 VIEW OF THE CHRISTIAN MINISTRY : 

cross, constrain him with irresistible and most delightful influence. 
" The beholding, as in a glass, the glory of the Lord" prostrates 
his soul in admiring, adoring, and transforming contemplation. 1 
Sinking in humility, he rises higher and higher in knowledge, holi- 
ness, and love. His esteem of his Lord more deeply impresses his 
heart. He glows with increasing fervour, with more constant and 
assured delight, with more wakeful and animating gratitude. And 
thus every exercise of love brings out a growing conformity to the 
Divine image. It is difficult to turn to human writings for a full 
exhibition of this heavenly glory. Mr. Romaine has drawn, so far 
as it extends, a simple and beautiful portrait ; imperfect however, 
as wanting the practical features of the Scriptural sketch. Baxter 
has thrown out its features with much fire, force, and power of en- 
chantment ; but he has often so disguised his figure with his own 
constrained feelings and metaphysical trammels, that it seems like 
an angel in fetters. Perhaps Leighton may be said to have given 
the full portrait, both in his writings and in his character, with 
as little touch of human infirmity, as can be looked for, till the 
brighter days of the church. 

Yet with this love, as the grand material and means of edifi- 
cation, must be combined a positive enforcement of Evangelical 
warning. David expressly acknowledged the value of this Scrip- 
tural discipline ; 2 nor did the fear of legality deter the Apostles 
from connecting it, as a part of the Gospel, even with the fullest 
view of the glories of their Great Master. 3 The warnings of 
Scripture have indeed each their own meaning ; yet applying to 
both classes of our people. Those threatenings, which to the 
ungodly " work wrath" in the dread of their enemy and judge — 
with the righteous, produce a wholesome fear of a "jealous God," 
love for the holiness c^* his dispensations, 4 a godly fear of sin, 
and a quickening stimulus to the use of the appointed means 
of preservation. 5 A prominent display indeed of " the terror of 
the Lord" would savour of the covenant that "gendereth unto 
bondage ;" but an exclusive ministration of the promises of the 
Gospel, blotting out all enforcement of its threatenings, would 
not only incur the guilt of mutilating the word of God, and 
failing to " warn the wicked of his way ;" but would deprive the 
believer of a Divinely-ordained means of his preservation and es- 
tablishment. 

1 2 Cor. iii. 18. 2 p sa i m x i x . n # 

3 See Heb. ii. 2—4, with chap. i. Col. i. 28. 

4 See Psalm cxix. 119, 120. 5 Heb. iv. 1. with iii. 18, 19. 

6 ' Let not men think themselves more evangelical than the Author of the Gospel — 
more skilled in the mystery of conversion and edification of the souls of men than the 



THE CONFIRMED AND CONSISTENT CHRISTIAN, 341 

The Apostle's exhortation to the Hebrews, furnishes an admira- 
ble pattern of this mixed mode of address. Though lie styles them 
— " holy brethren, and partakers of the heavenly calling," he does 
not spare to " rebuke them sharply," as " dull of hearing :" even 
setting before them the doom of their rebellious forefathers, and of 
miserable apostates among themselves, as an incentive to that holy 
fear, which is always a necessary part of the grace of perseverance ; 
while he concludes with expressing his good opinion concerning 
them, and setting out the " strong consolation," arising from the 
immutable certainty of the foundation of their hope. 1 Thus the 
dark ground occupies so large a portion of the canvass, evidently 
with a view of displaying more vividly the attractive glory of love 
shedding its beams over the gloom. Thus also the Christian equi- 
poise is maintained. The balance of faith with fear preserves 
each principle in its due sphere of operation — restrains the former 
from presumption, the latter from bondage and unbelief. 



The Writer feels deeply impressed with the responsibility of this 
individual and discriminating Ministry. The recollection, that ev- 
ery word we speak to the several classes has a bearing upon their 
eternal state — clothes it with inexpressible importance, as it respects 
themselves, our own consciences, and the Church of God. Our of- 
fice acts ultimately upon the conscience, 2 the various perplexities 
of which require the most skilful treatment. For the right inter- 
pretation of the mind of God, we must not only have learning in 
Divine things, but ice must ourselves be Divinely learned. For 
how can we know the mind of God, but by the unction and teach- 
ing of his own Spirit ?' 3 To qualify ourselves therefore for this 
anxious service — we need much acquaintance with the human 
heart, and with our own heart in particular — a deep-searching 
knowledge of Scripture — a careful study of the best works on cas- 
uistical, and experimental divinity 4 — most of all — a spirit of hum- 
Apostles : in a word, more wise than God himself; which they must do, if they neglect 
this part of his ordinance. The hearts of believers are like gardens, wherein there are 
not only flowers, but weeds also ; and as the former must be watered and cherished, so 
the latter must be curbed and nipped. If nothing but dews and showers of promises 
should fall upon the heart, though they seem to tend to the cherishing of their graces, yet 
the weeds of corruption will be apt to grow up with them, and in the end to choke them, 
unless they are nipped and blasted by the severity of chastenings. And although their 
persons, in the use of means, shall be secured from falling under the final execution of 
comminations ; yet they know there is an infallible connexion signified in them between 
sin and destruction (1 Cor. vi. 9 — 11); and that they must avoid the one, if they would 
escape the other.' Owen on Heb. ii. 2 — 4. 

i Heb. iii. — vi. 2 2 Cor. iv. 2. a Caryl on Job xxxiii. 23. Comp. 1 Cor. ii. 10, 11. 

4 In this respect the study of the Puritan and Nonconformist Divines — Such as the 



342 VIEW OF THE CHRISTIAN MINISTRY I 

ble and importunate prayer for constant and increased supplies of 
" the wisdom which is from above." Add to this — a knowledge of 
the constitutional temperament of the individuals is obviously most 
important. A sanguine mind would give a delusive character of 
ardour and intensity to religious impressions. A constitutional de- 
pression would obscure the symptoms even of a genuine work of 
faith. An undue confidence, or backwardness, would need a differ- 
ent tone of address — to be restrained, cautioned, or encouraged, " as 
the matter should require." 

The Writer does not pretend to have given in this detail a com- 
plete Ministerial directory. So diversified are the features both of 
sin and grace, that no human sources have ever furnished him 
with rules, which did not leave many cases unprovided for. He 
has aimed only to sketch a few broad lines and traits of conversa- 
tion, which might in some measure meet the prominent difficulties, 
and be readily filled up under Divine teaching at the moment of 
emergency. Experience shows us, that often the most difficult 
work remains when we have come down from the pulpit, needing 
special direction of prayer, study, and careful regard to our Mas- 
ter's ministration for its effectual discharge. On one particular, 
however, we cannot mistake ; that to all, of every class and at 
every stage, the attractions of the cross must be unfolded, and its 
heavenly glory made intelligible, for every purpose of conviction 
and conversion, of instruction and sanctification ; for the estab- 
lishment, comfort, and eternal salvation of all who are willing to 
receive it. It is a grand specific, applicable to every variety and 
complication of disease, equally powerful to break the hard heart, 
or to heal the broken heart. The timid or mistaken exhibition 
of it, is but a feeble instrument of conviction : while the wilful 
disguise and misapprehension of it will be blasted with ineffect- 
iveness. 

"Morning Exercises," Owen's and FlavePs Treatises, Baxter's Christian Directory, 
Perkins, Hildershani, Bolton, Greenham, Gurnal — will be invaluable. ' Pike and Hay- 
ward's Cases of Conscience' will be interesting to Ministers, who conceive with Philip 
Henry — ' That the true learning of a Gospel Minister consists not in being able to talk 
Latin fluently, or to dispute in philosophy, but in being able to speak a word in season to 
weary souls.' Life, p. 207. Compare a small work — ' Philip on Christian Experience, 
also Walker's Life, pp. 22 — 46. 



VISITATION OF THE SICK. 343 



CHAPTER III. 

THE VISITATION OF THE SICK. 

This Divinely-appointed work 1 — often the only kind office that 
we can do for our people — is a Ministry of special responsibility. 
God himself is the Preacher, speaking more loudly and directly to 
the conscience than the mere voice of man. Our work therefore, 
is to call attention to the speaking voice of this Divine rod. 2 Again, 
in the sinner's contact with ' Death — that terrible and thundering 
Preacher/ 3 — a deeper impression is sometimes made in the sick 
chamber, than in the pulpit. Most of all at this crisis, the con- 
science is more or less awakened — the need of a Refuge is acknowl- 
edged — the prospect of eternity without it is dreaded. How golden 
the opportunity to set forth our Saviour, in every office suitable — 
in every offer of his grace so free, so encouraging ! 

Neglect or error therefore in this Ministration, involves conse- 
quences far more responsible than medical inattention or unskilful- 
ness — the trifling with the salvation of immortal souls. ' This in- 
tolerable defect in Ministers' (as an old Writer observes) l never 
shows itself more shamefully, or with greater hurt, than when men 
have need of spiritual help, at the hour of death, or in the time of 
great affliction.' 4 ' Opiate divinity' 5 is too often administered to 
slumbering souls, instead of the awakening excitements of anxious 
alarm. Perhaps no where are our faith and seriousness more pain- 
fully exercised ; and no where do we realize more sensibly the im- 
portance of "rightly dividing the word of truth." The temper of 
the individual (who sometimes hates the remedy more than the 
disease,) and the fearful mischiefs, which might result from a small 
error in his treatment, 6 add much to the difficulty ; so that (as 
seems to be intimated) it is " one among a thousand," that may 
peculiarly excel in this work. 7 

The promiscuous use of a general form cannot be recommended. 8 
The 67th Canon determines the use of the appointed service, ' as 

1 James v. 14. 2 See Micah vi. 9. 3 Bishop Hopkins. 

4 Marbury's Exposition of Psalm xxxii. 5. Augustine calls such Ministers desolators, 
instead of consolators. The strict law of the Scotch Kirk punishes habitual negligence in 
his visitation by deposition. Smith's Lectures, xxiv. We need scarcely observe, that 
this obligation includes — ' not visiting barely, when one is sent for : he is to go as soon 
as he hears that any of his flock are ill.' Burnet's Past. Care, ch. viii. Compare Ezek. 
xxxiv. 24. 5 Winchester's Ser. p. 81. 6 In medicina nihil exiguum est. Galen. 

f See Job xxxiii. 22, 23. 8 See Isaiah xxviii. 27. 



344 VIEW OF THE CHRISTIAN MINISTRY! 

the Preacher shall think most needful and convenient' — a wise and 
necessary discretion, since (whatever be its excellence) it partakes 
of the disadvantage of l not being particular enough for each sever- 
al occasion.' 1 

It would be impossible to give general rules for difficult cases ; of 
which, when they come before us, we can scarcely judge with any 
certainty, and our judgment is determined by a very small matter. 
We ouly mention a few hints ; — as first — The duty of weighing 
our words, with* much previous meditation and prayer. The 
case too often meets us in the regular routine, and is counselled 
only by the suggestions of the moment. ' It is rather strange' (as 
OstervaJd remarks) ' that Ministers should take so much pains to 
prepare their discourses for the pulpit, and take so little pains to 
prepare for what they should say to the sick, or how to conduct 
their visits to them, though it is one of the most difficult and im- 
portant offices in the Ministry.' Habitual readiness, without much 
considerate and prayerful exercise, will afford no warranted expecta- 
tions of the Divine blessing. 

We must approach the sick in the garb of a friend. Our aim 
(unlike that of the medical attendant,) is often unconnected in his 
mind with any definite prospect of benefit. It is more necessary, 
therefore, that we should enter fully into his case — that our spirit, 
manners, and voice should exhibit manifest sympathy — like our 
Master, when he stopped the bier at the gate of Nain, and wept at 
the tomb of Lazarus. 2 Nothing more successfully engages confi- 
dence, than when the official garb shows " a brother, that is born 
for adversity." 3 

We should endeavour to obtain an accurate knowledge of the 
case. And here the vast variety of cases (each of them having 
some distinguishing characteristic) and the great mixture and com- 
bination found in each, even when its proper individuality is ascer- 
tained, present no small difficulty. This establishes the importance 
of general visiting, in order to gain the necessary knowledge. The 

1 Bishop Wilkins' Gift of Prayer, p. 12. Indeed the service, as presuming the sick 
person to be a penitent, is obviously inappropriate to the melancholy multitude of cases of 
an opposite description; so that (as Bishop Barrington justly observed) 'in many cases 
the funeral service might be used with almost as much propriety as the office for the sick.' 
Charge, 1797, p. 31. Bishop Horsley gives the same judgment on the exclusive use of 
the service. Charges, p. 153. Much edifying use may however be made of it, where 
suitable. The Absolution in this service appears to be a matter of unreasonable objection. 
As connected with confession of sin, it is restricted to sincere penitents. In the letter 
therefore it is the authoritative declaration given on earth in our Master's name, and 
which, so far as it is given according to his mind, will be ratified in heaven. See John 
xx. 22, 23. 2 Cor. ii. 10. acpeSriaerai. James v. 15. In substance, it is only the solemn 
judgment by which we are accustomed in the name of Christ to .assure the confidence of 
many doubtful and fearful believers. 

a Luke vii. 12, 13. John xi. 35. 3 p rov . xv ii. 17. 



VISITATION OF THE SICK. 345 

physician cannot prescribe without feeling- the pulse, ana enquiring 
concerning the diet and habits of life. He takes pains to converse 
with friends, and gains his information from every quarter. Thus 
must we prudently gather from the best — and, as far as possible, 
from Christian sources. 

In the treatment of the case, we should endeavour to bring out 
some of the diversified applications of Scripture according to the 
symptoms evolved for our direction. The Psalms are peculiarly suit- 
able from their simplicity of language and sympathy of feeling ; and 
especially as furnishing matter and moulding for prayer, both for 
and with the sick person. Our Lord's conversation with Nicode- 
raus embraces the two main points for the instruction of the igno- 
rant and careless — the necessity of the change of heart, and faith 
in Christ — the work of the Spirit, and the work of the Saviour. 1 
His subsequent discourse to the multitude is universally applicable, 
as marking the freeness of the Gospel, for the encouragement of the 
sinner; and its spirituality, for the conviction of the self-righteous. 2 
His closing discourses to his disciples are fraught with consolation 
and support to the penitent and established Christian. 3 The 
Epistles furnish equal variety of suitable instruction. Sometimes it 
may be advisable to take a whole book, or several connected chapters, 
to give a comprehensive view of evangelical truth. If this become 
too general and pointless, we might combine some detached portions, 
that admit of a more close and particular application. Every passage 
brings out some exhibition (more or less direct) of Christ. He is 
the centre of all — " the way, the truth, and the life," in all and in 
each. We may, therefore, easily, from him, put the several parts 
together, and enlarge on each separately to any extent ; aiming to 
appropriate suitable texts to the main features of the case. The 
Creed, or some other part of the Service of the Yisitation of the 
Sick, might be drawn out into a simple and detailed system of in- 
struction and examination. Something from the person's own 
mouth will give the most pointed ground of our address ; while a 
few kind and confidential enquiries often will engage his confidence, 
and draw out some close and awakening recollections on the state 
and prospects of his soul. In doubtful cases we may profitably 
advert to these enquiries ; adding our plain and serious view of his 
state ; and leading him to earnest prayer for increasing self-ac- 
quaintance. 

The treatment of cases will often exercise " long patience." A 
cold unmeaning assent may meet us from day to day — perhaps 
1 John iii. 1—21. 2 ibid. vi. 25—65; 3 ibid, xiv.— xvi. 

44 



346 VIEW OF THE CHRISTIAN MINISTRY : 

from month to month. Here we must vary — not the truth, but 
the medium of its presentment — such as a word casually dropped 
— a tract left behind us — occasional visits rather of a familiar than 
of an official character. Yet the constant effort to " bring forth 
new things" may partake too much of human wisdom. The un- 
varying repetition of the " old" statement has generally proved as 
" the waters, that wear the stones." 1 Legal expressions in com- 
mon use must often be tried by the standard of their own imper- 
fect mode of communication, rather than by the rules of strict 
accuracy. 

No regulations can 'prescribe the 'precise measure of attend- 
ance upon the sick. Imminent danger demands our constant 
care. The nearness of eternity gives an infinite moment to every 
opportunity of instruction. Yet in other cases, frequent visits 
should not ordinarily be long. In cases of peculiar repulsiveness, 
some intermission would be advisable — watching however unex- 
pected openings, and important emergencies. The time also of 
visiting may vary. Sometimes regularity is desirable, often inex- 
pedient ; customary attendance usually losing something of its 
impressiveness. A system without a system is generally to be pre- 
ferred — perseverance and watchfulness rather than exactness — 
under all circumstances, however, considering the convenience of 
the sick. None of us, we presume, will restrict our attendance to 
cases of spiritual indulgence and refreshment. The more unfa- 
vourable cases, if less exciting, will eventually be found not the less 
profitable department of our visitations, in the exercises of compas- 
sion, self-denial, and dependence on Divine aid ; and in the cheer- 
ing encouragement of the proffer of a free salvation to those, who 
are " ready to perish." 

The importance of Ministerial faithfulness cannot be too 
highly estimated. This is not a time for common-place topics of 
trifling, or for " prophesying smooth things." The emaciated coun- 
tenance of the sufferer, the symptoms of death, mourning relations 
around, call indeed loudly for tenderness. But love to the immor- 
tal soul, and intense interest in its eternal destiny, call louder still 
for fidelity of treatment. Our first concern must be, to be plain, 
and studiously faithful in our exhibition of truth. We have a 
great temptation from the sufferer's willingness to be deluded, his 
greedy desire for comfort, and from the false tenderness of his mis- 
guided friends. 2 But unfaithfulness is to undo our own souls no 

i See Job xiv. 19. 

2 c Our chief danger in the present age seems to be in erring on the side of candor and 
tomplaisanee, and not dealing with mankind with sufficient plainness and fidelity. Many 



VISITATION OF THE SICK. 347 

less than his. 1 Silence is cruelty. For the knowledge of his real 
condition either way is for his advantage — that he may enjoy the 
comfort of his soundness, or be saved from the certain ruin of his 
own delusion. ' While you are tender, therefore,' (Mr. Mason 
charges us) ' be sure to be faithful, and have respect to the appro- 
bation of your conscience afterwards. Remember that you are a 
Minister of the Gospel ; and must not sacrifice the cause of truth 
and godliness to a false shame or tenderness.' 2 We must, how- 
ever, like skilful physicians, mingle emollients with corrosives : 3 la- 
bouring to work a solid, not a sudden cure : and never causing 
pain, but from the necessity of the case, and with the purpose of 
effecting a radical cure. The charge of harshness will then reflect 
upon our message, 4 not upon the delivery of it ; while our full dis- 
play of the encouragement and invitations of the Gospel, will prove, 
that we only pointed out the danger, to save the sinner from ruin ; 
and to set before him a sure and everlasting refuge. 

Nor must we forget to insist upon the love of him that afflicts. 
Here w r e see that clear view of that paternal character of God, 5 
which sustained the Redeemer's soul in his bitterest moments of suf- 
fering. 6 It is a Father's love that strikes, in order to humble his 
rebellious child ; and that supports his humbled child with such 
sustaining peaceful joy, that he kisses the rod, while it is in the act 
of smiting him ; and feels that comfort in the endurance of afflic- 
tion, which he had anticipated in his removal. Here then we must 
point out the reason of affliction — " not without necessity" 7 — 
" coming not from the ground," but from the good providence of 
God 8 — its end — for the trial of faith, and the glory of the Saviour 9 
— its duties — self-inquiry, 10 watchfulness, 11 faith, 12 submission, 13 and 
thankfulness 14 — its fruits — the removal of sin, 15 the humbling of the 
soul, 18 the loosening of the heart from the world, 17 a larger spirit of 
supplication, 18 the establishment of Christian assurance, 19 and joy- 

of my people have died, with whom my conscience has afterwards accused me of not deal- 
ing so plainly as I should.' — Orton's Letters to Dissenting Ministers, i. 59, 60. Melius 
est cum severitate diligere, quam cum lenitate decipere. Augustine. 

1 Ezek. xxxiii. 8. 

2 Student and Pastor. By the author of the celebrated treatise on S elf-Knowledge, p. 
114 — a work with many serious hints upon the ministry. Its scanty and defective views 
of Christian doctrine have been lately Socinianized by the editorial labours of Dr. 
Toulmin. 

3 For specimens of this healing exercise of faithfulness, see 1 Sam. xii. 20 — 22. Ezra 
x. 2. See some valuable hints in Cecil's Remains — ' On visiting Death-beds.' 

4 See Mark ix. 44; xvi. 16. Comp. Lam. hi. 22 — 33. 

5 Psalm ciii. 13, with Heb. xii. 5—11. « Matt. xxvi. 39, 12. John xviii. 11. 
7 1 Pet. i. 6, 7. s Job v. 6. Matt. x. 30. 9 1 Pet. i. 7. 

io Job x. 2. " Hab. ii. 1. 12 j b xiii. 15. 

13 Lev. x. 3. 1 Sam. iii. 18. 2 Kings xx. 19. Psalm xxxix. 9. 14 Job i. 21. 

!5 Isaiah xxvii. 9. 16 2 Chron. xxxiii. 12. " Eccles. i. 

is Psalm 1. 15. 19 Zech. xiii. 9. 



348 VIEW OF THE CHRISTIAN MINISTRY.* 

fill anticipation of the heavenly inheritance. 1 " In a weanedness 
of soul" and a cheerful suffering spirit, the full blessing of this visit- 
ation of love will be realized. 

It is of infinite moment to make Christ the sum of our in- 
structions to the sick. This indeed is the specific object of our 
commission ; as the " Interpreter" of these painful dispensations, to 
exhibit the " uprightness of God" in punishing and pardoning sin 
— " having found a ransom ;" and thus, as in the camp of Israel, to 
lift up the brazen serpent, with the warrant and inscription — 
" Look and live." 2 This is the only gospel for the sick chamber. 
To tell the impotent man to labour for heaven by his own works, 
is like mocking the misery of the wounded Israelite, by calling him 
to his work. He now, perhaps, for the first time, feels his impo- 
tence. To work therefore, is to despair. But point his eye to the 
pole — and it is " life from the dead." And here the simplicity of 
our work greatly assists us. Unlike the physician, we have only 
one remedy of diversified application, but equally adapted to all, for 
conviction, life, consolation, holiness. We use indeed the law — not 
as Ministers of the law — but as " a schoolmaster to bring to 
Christ" 3 — not however, keeping back the Gospel till the law has 
fully done its work ; but setting out the Divine physician, in order 
to show the sinner his desperate disease, and to excite his desires, 
and soften his heart for an immediate application for healing. 
Thus we proclaim an open door under the most desponding cir- 
cumstances 4 — invitation to all — discouragement to none — security 
to the people of God. 5 All instruction is essentially defective, that 
is not grounded upon this free and full display of the Gospel, which 
furnishes the only effectual principle of holiness, in bringing us into 
union with God, and conformity to his image. 

We cannot forbear to remark the comfort of going to the sick 
only as the Lord's instruments. This is the warrant of our com- 
mission — " Messengers" — sent by God for this express purpose. 
What a relief from that excessive anxiety, which often hinders the 
freedom and cheerfulness of our spirit ! And what a warrant to 
pray in faith for God's power in his own ordinance ; which, like 
every Divine institution, carries a promise with it ; the pleading of 
which, and the benefit resulting therefrom, are hindered only by 
our own unbelief ! 

1 Ps. lv. 6—8. 2 Cor. iv. 17, 18 ; v. 1, 5. See Archbishop Laud's Manual of Prayers 
in Stearne's Tractat. de Visit. Infirm. Clergyman's Instructor, p. 392. Cradock's 
Knowledge and Practice (ch. xxix.) gives a full and edifying view of this subject. 

2 Job xxxiii. 23, 24. John iii. 14, 15 ; xii. 32. Isaiah xlv. 22. 3 Gal. Hi. 24 
4 See Acts viii. 22. Isa. xliii. 24, 25. Hos. xiii. 9. 5 See John vi. 35—37. 



VISITATION OF THE SICK. 349 

We recommend, as a general rule, to conclude our visits to the 
sick with short but solemn prayer, moulding the precise petitions 
most suitable to his circumstances and spiritual condition. His 
case may not always admit of the act of prayer. Sometimes how- 
ever, Scripture prayerfully expounded, or ejaculatory petitions min- 
gled in the course of conversation, will be an acceptable means of 
supplication according to the spirit of the Scriptural rule, and with 
a promise of spiritual, if not of temporal benefit. 1 

We need scarcely observe the peculiar caution requisite in 
administering the sacrament to the sick. "W hile to the Chris- 
tian pilgrim it may be the true viaticum for the last stage of his 
journey ; by formalists, and even by the careless, ' it is desired, as 
the passport on the road to heaven, which they expect will answer 
their purpose at once.' 2 A familiar exposition of John vi. is the 
best preparation for its reception ; not as enforcing the obligation 
of the commemorative command (to which there was no immediate 
reference ;) but as illustrating the nature and operations of that 
faith, which alone qualifies the communicant to " discern the Lord's 
body." 

We must not forget the instruction of the attendants? which 
indeed is often a most important medium of indirect address to the 
sick. How impressive is the scene before their eyes, in the vivid 
picture of the consequences of sin, the vanity of the world, the 
nearness and unspeakable importance of eternity, and of an instant 
preparation for it ! We must inculcate their immense responsibil- 
ity, to add the care of the sick man's soul to the care of his body ; 
to keep off the too successful diversion of impertinent topics ; to 
improve seasonable opportunities of reading or instruction : and to 
seek in special prayer a permanent blessing both upon him and 
upon themselves. 

Nor must we omit the convalescent in our consideration. 
Bishop Burnet advises to exact from the sick solemn promises of 
renovation of life in the event of their restoration. 4 Our future 
Ministry to them will be setting home these sick-bed engagements 

1 See James v. 14 — 16. 

2 Stonehouse's Sick Man's Friend — a work of defective Christian doctrine, but of 
much valuable practical detail, chiefly compiled from Doddridge, Mason, and others. 

3 In every thing that a Minister says to a sick person, he ought to keep three things 
steadily in view ; — the influence which it may have on the person, if dying — the influence 
which it may have on him, if he recover — and the influence it may have on persons in 
health who are about him.' Gerard's Pastoral Care, p. 168 — a sensible and serious 
work ; but for the most part unconnected with an elevated standard, and with Evangelical 
motives. 

4 Past. Care, ch. viii. Compare Stearne's Tractatus, ut supra — a treatise with most ad- 
mirable systematic rules ; but with an almost total destitution of enlivening views of the 
gospel. -Clergyman's Instructor, p. 408. 



350 VIEW OF THE CHRISTIAN MINISTRY I 

for their constant remembrance, but yet in the deepest sense of their 
utter helplessness, and entire dependence on the strength of Christ. 
To each of them we might say — " Behold, thou art made whole ; 
sin no more, lest a worst thing come upon thee." 1 To all we 
should recommend daily application of the lessons which they have 
learned in this school ; 2 daily prayer to keep alive the teaching of 
the Spirit in their seasons of affliction ; 3 daily recollection of their 
peculiar trials ; 4 daily renewal of their sick-bed vows ; 5 and daily 
" remembrance" of " them that are in adversity, as being them- 
selves also in the body." 6 



CHAPTER IY. 

PASTORAL MINISTRY OF THE YOUNG. 

To the intelligent Christian, anxiously rejoicing in the growing 
prospects of the Church, no sight is more full of life and promise, 
than that of the Pastor folding the lambs of the flock in the 
" green pastures, and beside the still waters" of the Gospel of peace. 
1 My first and greatest success' (says Baxter) ' was upon the youth ; 
and so it was that when God had touched the hearts of the young 
with the love of goodness, and delightful obedience to the truth ; 
in various instances their friends, their fathers, and their grand- 
fathers, who had grown old in an ignorant and worldly state, did 
many of them fall into a liking and loving of piety, induced by 
their love to their children, who now appeared so much wiser and 
better, and more dutiful to them.' 7 So sensible was Dr. Doddridge 
of the importance of this work, that he resolved at his entrance 
into the Ministry — 1 1 will often make it my humble prayer, that 
God would teach me to speak to children in such a manner, as 
may make early impressions of religion upon their hearts.' 8 The 
peculiar encouragement of this " morning seed-time" is thus beauti- 
fully set forth — l This is perhaps the most delightful of all the Min- 
ister's labours. He has indeed ignorance to contend with ; but ig- 
norance is more easily overcome, than that worse knowledge of 
" the counsels of the ungodly," which commonly belongs to more 

1 John v. 14. 2 Psalm xcii. 12. cxix. 67, 71, 75. 

3 Isaiah lxiii. 15—19; lxiv. 1. 4 Lam. iii. 19—21. - 

5 Psalms ciii. cxvi. 6 Heb. xiii. 3. 

7 Introduction to his Compassionate Counsel to Young Men. 

8 Orton's Life of Doddridge, ch. v. 



PASTORAL MINISTRY OF THE YOUNG. 351 

advanced years. He has evil to encounter ; but it is the evil of 
nature, not yet rendered obstinate by habit ; of vicious propensities, 
not yet strengthened by indulgence, till the attempt to eradicate is 
nothing less than the "plucking out a right eye, or the cutting off 
a right hand." — All reason, all experience, all Scripture, concur in 
this — " In the morning sow thy seed." Often has it sprung up, 
and brought forth the fruits of grace, when it had seemed to out 
ward eyes to have been choked with tares.' 1 

The general responsibility of this Ministry is of the highest 
moment. It concerns the parents of the next generation ; and — 
according to the profound remark of Bishop Butler — ' every succes- 
sive generation is left in the ordinary course of Providence to be 
formed by the preceding one.' 2 ' Knowledge' in the present age in- 
deed is ' power' — of the best or the worst character, according to 
the direction and controul given to it. Truly are " the children of 
the youth" in this eventful day " as arrows in the hands of a 
mighty man" 3 — instruments of the most important good, or of the 
most frightful evil. For their beneficial direction, all the schemes 
of human wisdom (such as mechanic institutes, or schools for use- 
ful knowledge, dissevered from Christian principles) are palpably 
inefficient. The only knowledge that tells upon the mass of our 
population is that which is impregnated with the doctrine of the 
Gospel. All besides is morally powerless as a skeleton to start into 
life and motion, and perform the exercises of a man. 

But the Ministers of the Establishment have a special respon- 
sibility in this matter. Well does it become them to look care- 
fully to their anxious work — lest haply " the arrows" just alluded 
to should be hereafter misdirected with mighty influence against 
their own walls. Public Education — dissociated from the Church 
— would be a machine of powerful opposition. Without a concen- 
trated and vigorous effort, we may live to see the next generation 
formed upon the principles of Dissent — the most valuable part of 
our charge cut asunder from us, and growing up in separation from 
our communion, if not in hostility to oar constitution. Then in- 
deed would the Establishment lose all her hold on the affections of 
the people, all her moral influence, and all respect in common esti- 
mation ; and in the disruption of these bonds of mutual interest, 
she would soon be considered as an expensive and useless encum- 
brance on the land. We have been well reminded therefore, ' that 
it is out of the younger branches of their parochial family — the 

1 Bishop of Chester's Sermons on the Christian Ministry, pp. 23 — 26. 

2 Sermon before the Schools. Works ii. 335. 3 psalm cxxvii. 4. 



352 VIEW OF THE CHRISTIAN MINISTRY! 

lambs of their flock, that the clergy must provide for the progres^ 
sive renovation of the strength of our national and Apostolical 
Church.' 1 Under a deep sense of this responsibility, we proceed to 
investigate some of the most interesting points of detail. 



I.— CATECHIZING. 

A Catechizing Ministry — so far as local circumstances will 
admit of it — demands a high place among the means of bringing 
our people into an early, conciliating, and instructive contact with 
ourselves as their spiritual instructors. Comber 2 defines the work 
from one of the old Fathers, to be < the knowledge of religion first 
delivered to the ignorant by the Catechist, and then by them re- 
peated over and over again,' first giving — then extracting the infor- 
mation given ; or, according to the familiar illustration of an emi- 
nently practised Catechist — l pumping knowledge into the children, 
and then pumping it out again.' For the completeness of the 
system, there should be reciprocity of interrogation between the 
catechumen and the instructor — the former not merely repeating 
lessons, or answering questions, but asking further explanation of 
questions either imperfectly apprehended, or capable of further elu- 
cidation. This however cannot form a component part of public 
catechizing, consistent with a due regard to the reverential order of 
the Sacred services. 

Whether the Apostolic Ministry included this exercise, is not 
fully demonstrable. The term descriptive of the Christian educa- 
tion of some of the early converts, 3 combined with the diversity of 
terms employed to describe the New Testament Ministry, seems to 
have some reference to this familiar mode of instruction. 4 The au- 
thority and practice of antiquity is undoubted. 6 Men of the high- 
est rank in the church appear to have exercised themselves in this 
work. Origen's close mode of Catechetical Ministry was blessed to 
the conversion of many heathen bystanders of influence. Cyril 
and Augustine — two of the shining lights of the ancient church — 
have left their strong testimony of its importance. All the great 

1 Bishop of Winchester's Primary Charge, pp. 30, 31. 'It is to these seminaries that 
we are to look for a succession of youthful branches, which, having been grafted into the 
body of Christ's Church at baptism, may here imbibe the sap of holy principles, and be 
prepared by culture under the gracious influence of the Holy Spirit, sought for in prayer, 
to become "trees of righteousness, the planting of the Lord." ' Bishop of London's Pri- 
mary Charge, 1830. 2 Comber on Catechism. 

3 Luke i. 3, 4. Acts xviii. 25. Comp. Rom. ii. 18. 1 Cor. xiv. 19. Gal. vi. 6. 

4 Acts v. 42. 2 Tim. i. 11. See Hooker, Book v. 18, and Herbert's Country Parson, 
sh. xxi. 5 See Bingham's Antiquities, Book x. 



CATECHIZING. 353 

names of the Reformation are on the same side. Luther's Cate- 
chism still forms the standard in many of the Reformed Foreign 
Churches. 1 The judgment of our own Church is manifest, from 
the strong language of her canonical legislation, from the valuable 
Catechism which forms a part of her Liturgy, and from the two 
others, (No well's and King Edward's,) which she has always ac- 
credited by her authority. Few of her great divines, but have set 
their seal to the value of this exercise, many by their valuable ex- 
positions of her Catechism, many (as Bishop Burnet) by their per- 
sonal engagements in the work. The Romanists seem to have 
been well aware of the value of this ministry, and of its use as a 
weapon against themselves — giving as one reason for the impera- 
tive obligation — ' the mischief which the Protestants have done the 
Catholic church, not only by their tongues, but especially by their 
writings called Catechisms.' 12 

The use of this practice to ourselves is most important. It 
gives us a plain, familiar, affectionate mode of address. It leads 
us to study simplicity of thought and illustration ; 3 for we cease to 
be catechists when we cease to be intelligible to the lowest capacity. 
The breaking up of Scripture — needful for this mode of instilling 
knowledge by little and little — supplies us with much valuable ma- 
terial for our Pulpit Ministry. We are thus also enabled to give 
much familiar personal instruction, growing out of circumstances, 
which would be needlessly offensive in our public Ministry, or other- 
wise inconsistent with the dignity of the pulpit. 

To our young people — also this system is most useful. The 
palpable evidence wmich this important intercourse gives of our 
office, as the nursing fathers of their souls, tends to cement a • cord 
that will not be quickly broken,' far more effective than argument 
to attach them to ourselves, to our Ministry, and to the Church. 
Added to which, the imbibing of milk gradually strengthens them 
for the more wholesome digestion of " strong meat," so that they 
grow up, ' having their senses exercised ,to discern both good and 

1 See also the authorities in Gilly's Horse Catecheticse. 

2 Preface to Catechism published by Council of Trent. 

3 This made Bishop Hall complain — ' No one thing I regret so much, as not having 
given more tune to the public exercises of Catechizing. ' Oh !' (said Dr. Doddridge,) 
' could I spend more of my time in catechizing children, in exhorting heads of families, 
and addressing young people .'' Chap. viii. Mr. Brown of Haddington observes of him- 
self— 'I lament, that I have not been more diligent in catechizing and exhorting the chil- 
dren in my congregation. I am persuaded, that these exercises are some of the best 
means, which Ministers can use for promoting the welfare of souls.' Life and Remains, 
p. 38. Dr. Owen remarked to the same effect — that ' more knowledge is ordinarily dif- 
fused, especially among the young and ignorant, by one hour's catechetical exercise, than 
by many hours' continued discourse.' Mr. Charles of Bala declared, ' Catechizing chil- 
dren has taught me more divinity than any other human means.' 

45 



354 VIEW OF THE CHRISTIAN MINISTRY : 

evil.' On all this account we wonder not that the charges of our 
Ecclesiastical Rulers have often and earnestly called our attention 
to this subject. 1 

The variety of tact and local circumstances, make it difficult to 
give practical hints on this subject. The Catechism of our Church 
should of course form a primary substance of instruction, not as a 
matter of rote, but as broken into questions, illustrated by Scripture, 
and brought forth in lively and well-directed application. To ren- 
der this familiar and interesting, will require careful study and con- 
sideration. The system however should be extended to the Scrip- 
tural field, engaging our young people to learn a portion of Scrip- 
ture, whether from the service of the day, or in any more regular 
course, and requiring answers, either in the explanation of the pas- 
sage, or its illustration by parallel passages. Examination of one 
or more of the Sermons might vary the course, or form the regular 
course, as circumstances might suggest. The time after the after- 
noon service is perhaps the most convenient for Catechizing, where 
a large part of the congregation would probably share the benefit 
of the instruction. Should however the Rubrical interval after the 
second lesson be preferred, it will be necessary to prepare the chil- 
dren with answers to the questions proposed (in order to prevent the 
awkwardness which would result from eliciting answers without pre- 
paration,) or to confine the questions to those of the children, from 
whom we can calculate upon ready and intelligent answers. 2 

When answers cannot readily be obtained, we must be satisfied 
with our children carrying away the substance of our instruction, 
conveyed in as familiar a manner as possible. A wide and diver- 
sified sphere is most desirable for the full operation of this system, 
while at the same time, those who can only make the experiment 
upon a limited scale, will feel the value of that experiment as an 
encouragement to persevere. 



II.— THE SUNDAY SCHOOL— ITS IMPORTANCE— CONSTITUTION— 
AND SUPERINTENDENCE. 

The establishment of Sunday Schools may be considered as an 
era of moral light to our country. No difference of opinion can ex- 
ist on their importance. 3 The system enters into almost every de- 

1 Charge of Archbishop of Canterbury to the Diocese of London, 1822. Charge of 
Bishop of Chester. Primary Charge of Bishop of Winchester. Archdeacon Bayley's 
Charge, London, 1826, and a detailed Charge of Archdeacon Bather, 1835. 

2 This part of Mr. Walker's Catechizing was most encouraging. Life, ch. iv. Gilly's 
Horae Catecheticse will furnish many valuable hints as the result of actual experience. 

3 Many of our Episcopal Charges have pointedly insisted upon it. Bishop Law re- 



THE SUNDAY SCHOOL. 355 

partment of our Ministry. It is often instrumentally an adult 
school. Parents have been taught to read by their instructed chil- 
dren. The Scriptural lessons also of the school have been retailed 
at home with interesting simplicity and suitable application. And 
thus we speak through this attractive channel, with extensive and 
most powerful interest. In many cases also the palpable happy 
fruits of teaching put the ignorance of parents to shame, and excite 
a sincere and active desire to partake of the advantage. And thus 
the School is a medium of family instruction, and becomes the le- 
ver, whose force is felt over the whole parish. ' No one' therefore 
1 can have been long entrusted with the care of a parish, without 
observing, that it is through the agency of his school, directly or 
indirectly, that he will best win his way to the hearts of his people, 
as their spiritual Minister and friend, for their souls' good.' 1 

On all accounts, therefore, the instruction of the young is of the 
highest moment : and though, like every other Ministry, it will be 
the occasion of deeper condemnation in the neglect or misim- 
provement ; yet many now on earth, and many more in heaven, 
will remember this important advantage in their songs of ever- 
lasting praise. 2 

Often is it the seed-time for the future harvest. As the immedi- 
ate result, the pulpit Ministry becomes more intelligible and inter- 
esting. 3 In many cases of subsequent reception of the truth, (as 
with Timothy, 4 ) the advantages of a previously enlightened mind 
are sensibly felt ; while in less decisive instances, its restraints oper- 
ate with wholesome effect. There is also much preparatory work 

marked — ' There are few means, by which a Minister of our church can more effectually 
promote the cause of order and religion. A Sunday School is an easy, cheap, and un- 
mixed good.' (Primary Charge, 1825.) Bishop Blomfield enforced the necessity of a 
Sunday School ' in every place — taught, in the failure of other resources, by the Clergy- 
man himself, or some part of his family.' (Primary Charge at Chester, 1825.) We need 
scarcely refer to Bishop Porteus' earnest recommendations on this subject. 

1 Bishop of Winchester's Primary Charge, p. 31. 

2 Cotton Mather mentions Eliot's prayers, when the question of Ministerial inefficiency 
was discussed in their synod — ' Lord, for schools everywhere amongst us ! that our 
schools may flourish ! that every member of this assembly may go home, and procure a 
good school in his town ! that, before we die, we may be so happy as to see a good school 
encouraged in every plantation of the country.' See some interesting details of the ef- 
fects of Sunday Schools in Wales, under the instrumentality of the late Mr. Charles, 
connected with the revival and extension of religion. Life of Rev. T. Charles, (p. 237 
— 258) a most edifying piece of Ministerial Biography. 

3 Should not the plan, arrangement, and illustration of our sermons have a specific 
reference to the children's apprehension, and to a subsequent enquiry of their intelli- 
gence 1 Not to speak of the advantages to ourselves in the cultivation of a more simple 
mode of address, the benefit to the children would be most important, in forming and 
fixing their habit of attention in the house of God, &c. Still further — if the Scriptural 
lesson in the school were to form the subject of one of the sermons of the day, the unity 
of the system about to be detailed would be complete, and the school be most advantage- 
ously connected with the Pulpit Ministry. 

4 2 Tim. iii. 15. 



356 VIEW OF THE CHRISTIAN MINISTRY I 

of subordinate but most important benefit — much material for the 
operation of converting grace in a mind stored with Scriptural truth. 
For though the teaching heart is exclusively the work of God, yet 
an uninstructed mind — speaking after the manner of men — pre- 
sents an additional difficulty to the reception of the Gospel. There 
is also supply of food for adults in the destitution of a living voice. 
Besides these spiritual benefits, the moral influence of this system 
is apparent. A village with or without a Sunday School, presents 
to the most casual eye a difference in sobriety and quietness. 
Many respectable servants, apprentices, and even parents, have 
also been produced. And thus even in the deficiency of the main 
success, much valuable result is produced. Add to this — the teach- 
ers, in watering others, have often themselves been watered ; and 
have realized in their interesting official engagements impressions 
of religion hitherto unknown. 

The constitution of the school is the course of instruction adapt- 
ed to the taste and capacities of children — varying from the first 
rudiments to the highest parts of the system, but ever keeping the 
main object in view — the intelligent and saving knowledge of the 
Scriptures. The mere repetition even of the best selected Scriptural 
lessons, offer no satisfactory assurance towards this object. For if 
the memories of children be stored, while the intelligent powers re- 
main wholly dormant, no interest can be excited — no permanent 
impression can be made. In the routine of mechanical instruction, 
small classes with a competent supply of teachers are preferable. 
Each teacher might be provided with a bag, containing a copy of 
the books used in the class, and a card ruled by the superintendent 
for a quarter of a year — marking on one side the names of the 
children, with their conduct, attendance, and lessons ; and on the 
other side, the Scriptural, catechetical, and other exercises for the 
quarter. 

The two main points of the external routine are ceconomy of 
time and order of arrangement — aiming to give as much instruc- 
tion as possible within the very limited time allowed. A quarter 
of an hour is sufficient for a devotional opening of the schools. 
Five minutes more should include the disposition of the classes — so 
that in twenty minutes the whole system should be in regular 
operation. Due regard should be paid to proper division of time 
allotted to the several exercises. The hearing the lessons from the 
whole class in one voice ; or, if this be impracticable, the distribution 
of it in successive verses or parts in rotation- — will effect much 
saving. An arbitrary division of the parts to each child would pre- 



THE SUNDAY SCHOOL. 357 

vent any collusion, and secure the learning of the whole lesson. 
By this mode, the time requisite for each child is given to the 
whole class at once, while the attention of each is engaged in the 
whole lesson, without listlessness or disorder. The importance of 
insisting upon perfect lessons cannot be too strongly inculcated. 
Imperfect lessons are only transient ; while instruction solidly ac- 
quired has been retained through life, and even formed (as the 
Writer can testify from his own observation) the viaticum on a 
death-bed — the food and nourishment of eternal life. 

Too often however from the disproportionate size of the classes 
— the length or number of the lessons — or the imperfect manner 
of their repetition — little or no time is left for catechetical instruc- 
tion. In reading, one or more chapters of the Bible are gone 
through : attention is paid to a correct mode of reading ; but still, 
no time is given to explanation. The Church Catechism, or a 
hymn, is repeated after the same mode, without the infusion of one 
intelligent idea of their contents. Now this want of connected and 
expository instruction deprives it of interest and profit. The plan 
wants simplicity — a less variety of books, with greater unity of 
system. Provide for the elder classes some good catechetical ex- 
ercises on the Catechism ; breaking each part into the simplest 
questions, and requiring the children to supply the answers. Thus 
not only their memories (as where the answers are subjoined and 
learned by rote) are employed, but their minds are exercised. The 
explanation of difficult words or terms, with Scripture proofs of the 
doctrines, might be added. From the want of this system, prob- 
ably the learning of the Church Catechism by rote, seldom brings 
an intelligent apprehension of this most admirable formulary of 
doctrine. Some preparatory similar exercises on some easier 
catechism might gradually train the younger classes for an accu- 
rate understanding of our own Catechism. 1 

i This system has been well applied to the national catechisms of the Kirk. Initiatory- 
catechisms have been prepared for the younger classes, containing a more simple state- 
ment of the truths found in the Established formularies ; thus preserving the children's 
minds from the distraction of a multiplicity of books and catechisms, and at the same time 
gradually preparing them for ascent into the more intelligent classes. The same simple 
and minute analysis has been successfully applied to Scripture exercises. The principles 
(though some parts of the machinery might easily be dispensed with) are well deserving 
the consideration of parochial Ministers. Their full development may be seen in an 
Essay entitled ' The End and Essence of Sabbath School Teaching, &c., Gall, Edin- 
burgh ; Nisbet, London.' We might suggest here the importance of introducing into 
our system, where ■practicable, catechisms upon the evidence of Christianity, and upon the 
principles of our own Church. In these days of shaking and controversy it is highly 
desirable, that our children should "be ready to give a reason of the hope that is in them" 
—both as respects their faith in the Gospel, and their adherence to the Church. The 
publications of the Bristol Tract Society, and the new list of the Christian Knowledge 
Society, will furnish some assistance on both these subjects. 



358 VIEW OF THE CHRISTIAN MINISTRY '. 

Next — Let the lessons consist of a system of Scriptural exer- 
cises. Each doctrine or precept, supported by one or more obvious 
and popular texts, might be written on the back of the teacher's 
card, and be distributed in the classes as one of the lessons. Por- 
tions of Scripture connected with it might be read, and in part 
committed to memory for the succeeding Sunday. 1 Those who 
cannot read, might have the portion read to them, and be ques- 
tioned upon it. The mode of oral teaching might here be most 
usefully applied ; a mode, which (though little more is learnt by it 
than one or two verses on the Sunday) yet has many advantages, 
of curtailing the expensive demands for books, of fixing a habit of 
attention, and of ensuring perfect lessons. By means of this unity 
of system, the Minister examines the whole school with far greater 
facility, than he could have gone through the examination of the 
several classes. And this official inspection is of the highest mo- 
ment, ' as an intelligent, presiding mind of authority, to rebuke 
and check ; of knowledge to inform and counsel ; of spirituality to 
communicate that true wisdom, which is really valuable ; of vigi- 
lance, to observe the first dawn of light upon the soul ; and of pa- 
tience, to watch and foster its progressive increase.' 2 Add to this, 
the influence of this superintendence in cementing the bond, w T hich 
ought ever to subsist between the Minister and the younger mem- 
bers of the parochial family. And surely nothing can be an object 
of higher interest with us, than thus early to secure the affections 

1 With teachers of piety, judgment, and sufficient cultivation of mind, the following 
somewhat similar scheme of instruction has been tried. The Minister has fixed upon a 
course of subjects, (such as the principal histories of the Bible; or the Miracles, Para- 
bles or Life of Christ,) sketching out for the teachers the plan which he wishes them to 
pursue in questioning and explaining the subject in their several classes. This scheme 
admirably prepares the children's minds for his examination, and directs the general 
course of Scriptural instruction throughout the School. Take as an illustration one of 
the first and most important events of Scripture — The Fall of Man, Gen. iii. I. As it 
regarded Satan. 1. His object — To shew his enmity against God — To make man as mis- 
erable as himself. 2. His subtilty in accomplishing his object, 1. — Undermining Eve's 
confidence in God, 1, 3, — Appealing to her weakest part — her appetites — her senses, 5, 
6. II. As it regarded man — The inability even of perfect Adam to keep himself — The 
gradual effect of the poison, 2, 3, 6. Eve tempted, becomes the tempter — The instant 
fruit of shame, 7, — fear — sense of guilt, 8 — 10, — prevarication — laying the fault upon 
the other. 12, 13. III. As it regarded God — His law broken — his love slighted — his jus- 
tice called into exercise, 14 — 19 — himself separated from his cre/tures, 24— his wisdom — 
contriving a marvellous way of recovery, 15, &c. Learn to dread being left alone in 
temptation — Eve was weak — much more are we. Watch against hard thoughts of God's 
commands or prohibitions. Suspect all that falls in with the lusts of our own hearts. 
Remember the constant need of self-denial. When you fall into sin, beware of keeping 
from God — as Adam did — of hiding or excusing sin — of throwing the blame upon others. 
Humble yourselves before God — The way to come to God is more plainly revealed, than 
it was to Adam. Improve it for obtaining pardon. See here all the principles of sin, 
in disobedience — rebellion — and unbelief. Learn to trace all the sin and misery in your 
heart, and in the world to this source. Learn to adore the plan, that restores and raises 
the sinner, and glorifies God. 

2 Bishop of Winchester's Primary Charge, pp. 37, 38. 



THE SUNDAY SCHOOL. 359 

of so important a portion of our charge. They will listen to our 
public instructions with intelligence and advantage, if we have ac- 
customed them in the school to our mode of presenting Christian 
truth ; and especially, if we have taught them to look up to us as 
their nursing-fathers and their friends. No character therefore is 
more consonant to our grand designs than that of " a teacher of 
babes" — the affectionate instructor of children. If however the vari- 
ous demands on our time and strength restrain our personal direction 
of the school, we might at least open or close the day, or both, with 
some short catechetical exercise or address, concluding with sing- 
ing and prayer. Every contact with this most interesting part of 
our flock will qualify us for a more apt and effective distribution 
of the truth. 

The Hymns of the school should be simple and evangelical — but 
not too experimental. They form an interesting part of the system, 
and often fix upon the memory with peculiar power of retention. 
In order ever to keep in view the book of God as the basis of in- 
struction, the children might be questioned upon them, and Scrip- 
ture proofs required of their main doctrines. 1 

Yet must this course of exercises always leave room for Scripture 
reading. Perhaps small portions are often preferable to larger ; an- 
swering the end of improvement in the letter, while a catechetical 
examination would expound the spirit and application. The read- 
ing lessons should be selected from the simplest parts of the Bible. 
The narrative part of the Gospels might be chosen for the younger 
classes, and indeed, at the commencement, for all. Then the New 
Testament might be read through in its course. As the time would 
not allow of a regular progress through the Old Testament, a slight 
outline might be taught orally, and a portion of school-time well 
employed in reading at length the important chapters connected 
with its successive parts. 2 

Upon the w T hole — it is expedient to diversify the details as far 
as is consistent tvith the unity of the system — ' to drop the truth 
into narrow-mouthed understandings ; and thereupon to graft ex- 
hortations, which may draw the catechumen into declared resolu- 
tions of piety, which is one of the things, w T here an abundance of 

1 The Sunday School Union Hymn Book, and one for St. James's School, Leeds, may 
be recommended. Every child should learn Watts's Divine Songs, and be questioned 
upon them. For the use of such teachers as may need help, a set of Questions and An- 
swers has been published by Westley, London. Miss Taylor's Hymns, though exquisite 
in their kind, are inferior to Watts's, both in fulness and simplicity of doctrine, and in the 
tone of Scripture language ; and hence are less suitable for Sunday Schools. 

2 ' Outline of Old Testament History ' ( S eel eys) might be recommended. It. would be 
well, after the routine of instruction, to read some of the most interesting Scripture nar- 
ratives (such as the history of Joseph, &c.) to the class, as a reward for good behaviour. 



360 VIEW OF THE CHRISTIAN MINISTRY : 

wisdom and prudence may be demonstrated.' 1 Throughout it 
is implied, that religion stands alone in the system of this con- 
secrated day, without partnership or competition with secular in- 
struction. 

The full prominence of Scriptural instruction is, however, neces- 
sary to secure an implicit reverence of the Sacred Book. Youthful 
obituaries, however interesting, should be introduced but sparingly 
even into the unoccupied momeits of the school. They often tend 
to the excitement of a fictitious taste, which indisposes the mind to 
solid and didactic instruction, as if the simple reading of the book 
of God was rather a task than a privilege. Such narratives will 
find their more suitable place in a Sunday School Library. Every 
way the fearful spread of infidel poison deepens the responsibility 
of grounding children in Scriptural knowledge — thus providing 
them, as far as in us lies, " with the armour of righteousness on 
the right hand and on the left." We should not willingly allow 
a child to leave our schools, without some general idea at least 
of the Divine authority of the Bible, and without the testimony 
of our own conscience, that we have carefully endeavoured to edu- 
cate his heart, no less than his mind, in the fundamentals of the 
Gospel. 2 

But the improvement of the school mainly depends upon its effi- 
cient superintendence. The direction of the mechanism, the sys- 
tem of instruction, and the choice of teachers, should be under the 
supervision of the Ministry. The selection and controul of the 
teachers requires much prayer and consideration. They should be 
marked by readiness and intelligence, general good conduct, and, 
if possible, by consistent godliness. The discretion allowed to 

1 Mather's Student and Pastor, pp. 197, 198. 

2 Nothing is more important in this system than a clear and interesting view of Chris- 
tian doctrine. Perhaps the miracles illustrated by doctrinal proofs, might be the well- 
known and effective plan of teaching the young by pictures. Instance the leper, Matt, 
viii. 1—4. I. His leprosy — a picture of sin. Compare Num. xi. 44 — 46, with Psalm li. 
2,7. Isaiah vi. 5. II. His application to Christ — an illustration of faith, in his sense of 
need, and dependence on Christ. Matt. xi. 28. John vii. 37. III. His healing — a rep- 
resentation of the power of faith. Isaiah lxi. 1. John vi. 37. Heb. vii. 25. Some of 
the most obvious types, (as the brazen serpent, Num. xxi. 6 — 9, with John iii. 14, 15.) 
might well admit of this simple and interesting mode of doctrinal illustration. Dr. Beat- 
tie has indeed ventured the opinion (equally unchristian and unphilosophical), that it is 
of no use to teach children the doctrines of the Gospel, ' because they cannot understand 
them.' But is it desirable that they should know them at all 1 If we wait for intelligence 
as the commencing- era of instruction, shall we not find, that while we slept, another in- 
structor and another system have preoccupied the ground 1 See Matt. xiii. 25. Compare 
also xxi. 16. We do not expect children to understand all that they learn. Much that 
we teach ourselves is upon the principle of faith more than of intelligence: assured, that 
though there are "many things" in Revelation "hard to be understood," there are none, 
that we are not bound to believe. We may therefore safely accord with the inspired rules 
of the wisest and most experimental philosopher — " Train up a child in the way he sliould 
go." (Set a child right at the entrance of his way. Heb.) " In the morning sow thy seed." 
Prov. xxii. 6. Eccles. xi. 6. 



THE SUNDAY SCHOOL. 361 

them must vary according to their qualifications. Considerable li- 
cense may be given to piety, education, judgment, and experience. 
But piety with an unfurnished or undisciplined mind ; or steadiness 
and good intention without Christian principle, require more im- 
mediate and minute controul. The real power, however, should 
be vested in the superintendent director, under whom all should act 
upon a regular system. 1 

An inefficient agency materially impedes the best schemes. The 
instruction of the teachers is therefore often necessary to give a 
spring to the working of the system. Want of habit and intelli- 
gence often hinders their clear perception of our plans ; so that they 
either shrink from a hearty concurrence, or they are awkward in 
their attempts to co-operate. They must not therefore be left to 
their own resources. Books must be supplied to them, 2 and their 
precise routine of instruction distinctly marked out. They must be 
urged to take pains with themselves at home, making the Bible 
their constant study, endeavouring to obtain from thence solid ma- 
terials, simple modes of communication, and persuasive and cheer- 
ful earnestness of address. Nor let them suppose that these are 
matters of easy attainment ; or that a mechanical system, con- 
ducted without this furniture, can be efficient. A monotonous tone 
of gravity and continued exhortation only produces listlessness. 
There is a difference between teaching and preaching. Sermons 
are out of place in a Sunday School. Here we want something 
brief, lively, expository, addressed to the conscience. The catechet- 
ical mode is decidedly the most effective to maintain attention, elicit 
intelligence, convey information, and most of all, to apply the in- 
structions to the heart. Without this mode, l the Bible will be 
read, not as the book of Life, but as a class-book, or Scripture les- 
son. The child may become a good textuary, but continue wholly 
ignorant of experimental religion, and of its blessed influence on 
the character of man.' 3 We must inculcate also the primary im- 
portance of bringing before children clear and simple statements of 
the Gospel ; the want of which, may probably have restrained a 
large measure of Divine influence upon our Schools. We must in- 

1 The Hints published by the Irish Sunday School Society, furnishes admirable sug- 
gestions on all subjects connected with the mechanism of Sunday Schools. On the 
department of Teachers, 'James' Sunday School Teacher's Guide,' 'Lloyd's Sunday 
Teacher's Manual,' and 'Todd's Sabbath School Teacher,' 'The Scythe Sharpened' 
(Seeleys) may be consulted with advantage. 

2 The following works will furnish most valuable assistance — ' Helps to the study of 
the Gospels.' (Nisbet, London) — 'Fuller's (of Bristol) Child's Examiner' — 'Judson's 
Scripture questions,' (Religious Tract Society) — 'The Bible Teacher's Manual,' (Holds- 
worth) — ' Clark's Bible Exercises, and Teacher's Questioning Book on the New Testa- 
ment for the use of the Royal Military Asylum.' ' Glenrock Sunday School,' (Seeleys.) 

3 Bishop of Winchester's Primary Charge, p. 35. 

46 



362 VIEW OF THE CHRISTIAN MINISTRY I 

struct our Teajhers also in the difficulties of their work, as a 
" work of faith, and labour of love." They are our " fellow-work- 
ers with God" — as truly labouring for God. as the most eminent 
Minister in the church. In fact, they in a measure take our place, 
whose oppressive burden hinders us from the full devotedness to 
this great work — the place also of parents, who, either cannot or 
will not instruct their children. Like us, they are living for the 
conversion of the world. They have the soul of each child com- 
mitted to their trust. Their work therefore calls for the exercise 
of steadiness, punctuality, perseverance, kindness, meekness, pa- 
tience, faith. Instead of being finished with the school-hours, it 
needs constant recollection, in order to furnish the daily practical 
exhibition of their Sabbath instruction. Thus they learn to sym- 
pathize with their Pastor, labouring with intense anxiety for the 
conversion of every child in their class, instead of resting with de- 
lusive satisfaction in their external 'attention and progress. Thus 
the heart is disciplined by prayer, faith is called into exercise, and 
" patience has her perfect work." They will feel that they are do- 
ing a great work. They will be looking for present fruit, and yet, 
if they " see not their tokens" of success, they will continue 
" stedfast, unmoveable, always abounding in the work of the Lord ; 
forasmuch as they know, that their labour is not in vain in the 
Lord:' 1 

Where, however, the teachers (as it often happens) are selected 
from the elder children, or from young persons who have left the 
school, they must be formed into a class, practised in the best modes 
of suiting the taste of children, commanding their attention, gain- 
ing their confidence, and drawing out then- measure of natural ca- 
pacity and information. We must lend them books for their own 
improvement, (such as those just mentioned) ; take them under 
our personal inspection ; and direct the turn of their mind to the 
most efficient exercises for their important work. In general, young 
teachers are far preferable to old, as being more easily instructed 
and managed ; and having that full spring and elasticity, which 
act promptly on the varying exigencies of the moment, and enliven 
serious instruction with cheerfulness and interest. Their general 
conduct must however be a subject of especial pastoral vigilance ; 
needing frequent counsel, caution, encouragement, or reproof 
grounded upon their voluntary obligations. 

Periodical meetings of the teachers are among the most important 

1 1 Cor. xv. 58. 



THE SUNDAY SCHOOL. 363 

parts of the Sunday School system. 1 We thus ascertain the prog- 
ress of the school ; investigate the hindrances to its advancement, 
the many little trials and vexations that belong to it, and suggest 
means for their removal ; recommend the adoption of new plans ; 
or encourage perseverance in the old frame-work. By comparing 
each other's notes, many profitable questions are started, and many 
improvements are made. We mark where we have failed in pray- 
er, faith, perseverance, or interest ; while the discovery of any 
points of success brings with it fresh energy and encouragement 
under more humbling recollections. These meetings are also most 
valuable, as a bond of union with the teachers, strengthening the 
influence of evangelical motives, awakening a spirit of mutual in- 
spection and provocation, 2 and, joining in special prayer for increas- 
ing energy, faith, and patience in the work, and a larger effusion 
of Divine influence upon it. 

The system of rewards and punishments requires judicious regu- 
lation. Rewards might be distributed monthly in small books : 3 
or annually in books of greater value, or in useful articles of cloth- 
ing, making some additions to weekly deposits for this purpose. 
We should however be careful, that the excitement of reward en- 
courages real rather than comparative excellence. Emulation, 
awakened by competition, is the principle of selfishness ; and there- 
fore must be as much as possible repressed. As to punishment, 
the teachers should never be permitted to strike the children, nor 
the master to use any corporal correction, except by the express ap- 
pointment of the superintendent. In most cases it is desirable to 
resign this needful discipline over to the parents. Confinement be- 
yond the hours of school is often found most efficient correction. 
Yet we should characterize our system rather by rewards than by 
punishments, never using restraint, until milder means have been 
tried in vain. Children are much more powerfully influenced by 
encouragement than by repulsion. 4 

1 The obvious form of conducting them appears to be, commencing with prayer ; then 
proceeding to the business of the school, by examination of each teacher's card : raising 
the children to higher classes : discussing their conduct ; make such alterations in the 
classes or in the rules of the school, as may be requisite (in which each teacher is con- 
sidered to have a voice) ; throwing out suggestions or hints, as they may occur ; mention- 
ing new books, that may be wanted : general inquiries as to the progress of the children 
in reading, learning, intelligence, steadiness, or seriousness of deportment. After the 
routine of business is finished, endeavour to promote general conversation upon the im- 
portance of religious instruction, or particular points of detail. Then finish with expo- 
sition and prayer. Where the teachers are of nearly equal rank with ourselves, it is de- 
sirable to make it a social meeting of kindly Christian intercourse. 

2 Heb. x. 24, 25. 

3 Such as the Friendly Visitor, Children's Friend, or the Monthly Publications of the 
Religious Tract Society. 

4 Where practicable, a Sunday School Library would operate as a useful stimulus to 



364 VIEW OF THE CHRISTIAN MINISTRY ! 

But if the mechanism of a Sunday School — however admirably 
regulated and amply provided — forms the quantum of spiritual in- 
struction for the young, it will only add further proof of the com- 
parative inemcacy of a mere Sabbath ministration. For can we 
forget, how much that is learned at school is unlearned at home — 
either from the habits of " childhood and youth," which, by an in- 
fallible judgment, are pronounced to be "vanity;" 1 or by the neg- 
lect and bad example of those who ought to be their instructors? 
It is no common miracle, that one day's struggle against the stream 
should overcome the bad habits of the other six, falling in, as they 
do, with the natural bias of the heart. Even if the evils at home 
do not destroy the fruits of the school, yet the ground lies fallow ; 
weeds grow ; the boy that follows the plough all the week with no 
home or evening school instruction, is like the iron, which, though 
heated in the furnace in order to be softened, has only received one 
blow, and has been suffered to grow cold. We scarcely discern 
the traces of the hammer. The iron must be heated again. The 
Day and Evening Schools, connected with the Sunday Schools, 
give the repeated blows of the hammer. If therefore we cannot 
fasten this connection in an organized system, we must bring to 
bear some increased force from the general Pastoral Ministry. We 
must investigate the influence of the school upon the daily conduct 
of the children — upon their habits of obedience, seriousness, indus 
try, and truth ; inculcating an affectionate and judicious applica- 
tion of Christian discipline, as the basis of the domestic economy. 
Where circumstances allow, the children should be collected during 
the week. Habits of intercourse, familiar instruction in private, 
combined with a general readiness to unbend towards them, so that 
they might look upon us in the light of parents or friends — all this 
will materially assist to open the avenues of confidence — that most 
successful medium of approach to the heart. Great encouragement 
will be found to persevere in these exercises ; though parochial hin- 
drances restrain much of their energy and effectiveness. 

The elder children also, who either have left, or are about to 
leave, the school, furnish a most anxious Ministration. This pe- 
riod is usually the crisis in their lives. 2 If no power of restraint or 

improvement, enriching the mind with a valuable store of Christian principles. This 
library might be readily furnished from the Publications of the Religious Tract Society, 
and from the Youth's and Nursery Library in Bickersteth's Christian Student—a work, 
which needs not the Writer's recommendation, for its adaptation to Ministerial and gen- 
eral usefulness. ^ l Eccles. xi. 10. 

2 A fixed period for leaving the school, (giving fulf permission to remain after that 
time) operates as a restraint and encouragement upon the better children > and secures a 
decent dismissal to those, who would shortly, by breaking the yoke, separate themselves 
wholly from all kindly communication with us. The friends of education at Glasgow a 



INFANT SCHOOLS. 



365 



conviction has been produced, it is too frequently the era of their 
complete declension in conduct. The restrictions of the school are 
removed ; they become disencumbered of an irksome yoke : they 
join light and trifling companions ; and we have the grief of find- 
ing, that their instruction, instead of becoming a blessing, has 
proved the awful means of hardening them in sin. Two remedies 
suggest themselves to prevent this melancholy issue. First — in- 
creasing pains to make our teaching interesting to their minds ; 
and to cultivate that love, which will rarely fail to engage their con- 
fidence or respect. Next — that we provide some means of linking 
them with us, after they have left the school. Some of them might 
be engaged as teachers under our vigilant superintendence ; them- 
selves — if we can prevail upon them — still continuing with us as 
learners — formed into a class at some separate time, either on the 
Sunday evening or during the week. Of course the lesson system, 
as a compulsory engagement, should be relinquished. Portions 
of Scripture, with the parallel proofs or illustrations ; the principal 
events in a book of Scripture ; or the doctrines, precepts, and prom- 
ises contained within a certain compass ; the comparison of proph- 
ecy with its fulfilment ; or Scripture Proofs of the Catechism, the 
Articles, or other formularies of our church, might profitably exer- 
cise and interest their minds. Intercourse with them should be 
encouraged in every possible way, by employing them at our 
houses : interesting ourselves about their temporal concerns ; lend- 
ing them useful books ; endeavouring to place them in respectable 
and serious families ; enquiring respecting them of their masters ; 
inviting them to see us in their periodical visits to their friends ; 
thus maintaining affectionate sympathy and communication with 
them. Some of these ways may appear almost too minute and 
trifling for suggestion ; but in practical experience, they are found 
to bear upon the accomplishment of the most desirable ends. 



III.— INFANT SCHOOLS. 

The Infant School system regulated by Christian discipline 
and instruction, is one of the most valuable and successful exper- 
iments on the theory of Education. The bending of the twig 
some years sooner than it was used to be bent, has gained a con- 
siderable advantage over the dominion of darkness and error ; an 

few years since formed an association, called — ' The Glasgow young men's society for re- 
ligious improvement' — the grand object of which was, by meeting at stated seasons, to 
keep up the remembrance of their Sabbath-school instruction. 



366 VIEW OF THE CHRISTIAN MINISTRY I 

advantage however, which will turn against us, except the early 
intelligence is controuled and directed to the great end of life. 
' The first seven years' (as has been accurately observed) i are the 
seed-time of life' 1 — only the two or three last years of which had 
hitherto been cultivated ; while the earlier years had been lost to 
the child and to the Church. 

The importance of this system is now universally acknowledged. 
Yet it may be well to enumerate some of its specific advantages, 
and to glance at some of its general principles. It is no small 
benefit to the Parochial Ministry. It forms a nursery for the 
Sunday and Weekly School. Children taken immediately from 
their families into these Schools, cost much time and pains to form 
their habits. But entering from the door of the Infant School, 
habits of order and attention have already commenced. The 
drudgery of the alphabet also is passed through, which (in the Sun- 
day School especially) interposes a serious hindrance to the present 
results of Scriptural instruction. The advantages to parents 
(particularly mothers) are of no small value ; giving them time, 
quiet, ability to learn, and to do the work of the house : with the 
comfort of knowing, that their children are safely and kindly pro- 
vided for. The separation of children from their natural guardians 
(as likely to encourage parental negligence) might be a plausible 
objection, if most mothers exercised a wise and effective discipline. 
But observation of the poor proves, that their children are generally 
unrestrained till the age of five or six, (often where their mothers 
might attend to them) ; and that the school-habits bind the chil- 
dren happily to their parents by the early improvement in temper, 
subordination, and cheerfulness. The advantage also to the 
children is equally great — negatively, in their deliverance from 
filth, bad company, and mischief; and positively, in cleanliness, 
order, obedience, attraction to what is useful, formation of good 
habits, correction of bad tempers, real learning, storing the mind 
with the elements of Scripture, early impressions of religion, 
&c. &c. 

It is desirable to conduct infant Schools with as much sim- 
plicity, and as little excitement as possible. Great injury arises 
from bringing the children forward into notice. As little as possible 
should be taught that is useless. Amusement and play in in- 
struction, however needful, must not be carried too far. ' The 
idea of teaching every thing as play or entertainment,' (as has 

1 Manual for Instruction of Infant Schools, by the Rev. W. Wilson, Walthamstow, 
p. 149. 



INFANT SCHOOLS. 367 

been well remarked) even if the project could be accomplished, 
' would sacrifice the great moral benefits of education.' What in- 
dulgence could compensate for the loss of the early habits of appli- 
cation ? The main object of the school is not to amuse, but to 
instruct ; to direct the mind to the word of God, as the standard of 
right and wrong, and as the guide to the knowledge of ourselves, 
of our present happiness, and of our eternal hopes. This design 
will admit of much variety of illustration, such as objects, pic- 
tures, conversation, narrative, reading, &c. — in each of which de- 
partments the Scriptures open an abundant field. Nor is it at all 
correct to conclude, that the elementary principles of religion are 
beyond the intelligence of a child. For — not to speak of their per- 
fect simplicity — the light and dictates of conscience materially as- 
sist the comprehension. 

In country parishes some of the children come or remain older 
at the school, than in large towns, where other weekly schools are 
ready to receive them. But as soon as the children are capable of 
it, a useful employment (such as knitting and platting for boys, 
and sewing for girls) must be found : and Scripture stories or 
Scriptural knowledge be taught orally in the midst of these occu- 
pations. 

In many respects several small schools are preferable to one 
large one. There is less display and excitement. The main dif- 
ficulty is to obtain efficient superintendence. True piety must ever 
be a primary requisite. Combined with this, " aptness to teach," 
decided fondness for children, quickness in marking their character 
and habits, and in gaining their affections, condescension to their 
amusements, good health, active habits, patience, kindness, correct- 
ing without passion, to effect the desired end in the mildest mode — 
in the general system ruling by love, not by fear. Kind manage- 
ment however must be moderated by discipline ; or it will foster a 
softness of character, rather than a solid and strengthened habit of 
mind. 

Should want of funds, room, co-operation, or other causes, pre- 
vent the regular system, much may be done by improving the 
Dame Schools already in existence. Occasional visits, supply of 
books, suggestions of improvement in their plan of instruction, 
some small increase made to the income of the mistress by addition 
to her scholars ; these trifling attempts might secure influence, and 
be productive of much good. In all cases it is desirable that the 
children should make some payment, however inconsiderable. 

In general however we observe, that unless Christian instruction 



368 VIEW OF THE CHRISTIAN MINISTRY I 

and discipline be the governing principles of this system, it must 
be viewed as a scheme of uncertain prospect of usefulness, or even 
of probable overbalancing evil. 1 



IV.— WEEKLY SCHOOLS. 

On this subject we can do little more than lay down general 
principles. Local circumstances must at once furnish and direct 
the detail. Much that is simple and easy in practice does not ad- 
mit of description ; and experience alone can determine its expe- 
diency. Much attention has been lately given to improve the Na- 
tional system ; chiefly to counteract the infidel projects now afloat 
of dissevering education from religion. Many valuable subsidiary 
suggestions might, however, be added to it (the result of exper- 
iments upon the principles of education) for more local adaptation ; 
so that in establishing or re-modelling a weekly School, it will be 
highly desirable to improve all the helps that are afforded, and to 
inspect different experiments in actual progress and efficiency. 
The design of the Weekly School is to provide cheap and solid in- 
struction for every child in the parish. In Tillage Schools, the va- 
riety of ages, and the great difficulty of ensuring regular attend- 
ance, are more sensibly felt. Indeed the enforcement of attend- 
ance is often scarcely just or expedient ; where the absence of the 
children is occasioned by their early training to industrious work, 
necessary for their livelihood. Yet as the licence is frequently 
abused both by children and parents, some trifling reward to regu- 
lar attendance at the end of the quarter, often marks the differ- 
ence between necessary and unnecessary absence. The children's 
payment of a penny (more or less), connected with this system of 
rewards, by giving a personal interest in the school, helps to in- 
sure regularity. It is obvious, how much depends upon effective 
superintendence. Undoubted piety, firmness, judgment, system, 
alacrity, strict probity, and real love for the employment, are re- 
quisites, which every Minister would desire to see combined in the 
Master or Mistress. They should gain the respect, in order to se- 
cure the obedience of the children. Yet it is not desirable that 
they should be vested with much discretionary power. The 

1 It is almost needless to refer to Rev. W. Wilson's admirable development of the 
whole machinery, in his ' System of Infant Schools,' and 'Manual of Instruction for In- 
fant Schools.' Should the expensiveness of some of his plans be objected to (where the 
strictest economy was required) ; yet his works abound in valuable hints upon the gene- 
ral principles. Some of the small publications of the Home and Colonial School Society 
are admirably adapted to this system. 



WEEKLY SCHOOLS. 369 

parents are better satisfied, when they are bound by a regular 
course marked out for them by authority. The assistance of 
visitors, maintaining the rules of the School, and the regularity of 
all its minute arrangements, should be thankfully received. The 
value of rewards is of far less moment, than their just distribution ; 
so that the children may see them proportioned to their conduct 
and exertion. In punishments, certainty is much more to be con- 
sidered than severity. Disgrace or forfeiture of reward will gen- 
erally supply the place of corporal punishment ; which at least 
ought not to be resorted to, until milder measures have been inef- 
fectually tried. In the circulating classes (a method first adopted 
in the Islington Schools) the circles gained by the children may be 
of a given value, and periodically redeemed for books, or clothes, or 
other articles of reward — accurate registers being kept of the 
progress and conduct of the children. This system excites the nat- 
ural impetus of advancement ; while it possesses the high advan- 
tage of repressing personal emulation. The child is not bent on 
taking the place of another ; but only on securing a place for 
himself. Each may exert himself to the utmost, and be rewarded 
accordingly. Eight or ten in the same class may receive the same 
reward, and in every respect be considered equal. Before, the 
children were taught to consider the top place in the class as the 
highest station of honorary distinction, and the last place as the low- 
est point of degradation. But on this system, all places, considered 
as places, are alike honourable ; and the movement is unlimited 
according to merit. The child is perpetually rising or retrograding. 
If attentive, he finds an unceasing motive to exertion ; while even 
the dull are enlivened, in not standing at the bottom of the class in 
hopeless despondency. 1 

Change of occupation — carefully preserving the order of their 
employment— is very necessary to keep up the interest of the 
children. Equally necessary is it, that, as far as possible, they 
should be made to understand every thing which they learn or 
read. A periodical examination on all their lessons — wmether by 
the Minister, or some delegated and competent inspector — is most 
important. This applies specially to the religious instruction, 
which constitutes the main power of the system ; without which, 
even under the most orderly regulations, it is a lifeless mechanism. 
The Master may be competent for the official arrangements; but 
either from ignorance of religion, want of spiritual apprehensions, 

1 For a full description, see a small work published by John Stoat, late Master of the 
Islington Parochial School. Rivingtons. 

47 



I 
370 VIEW OF THE CHRISTIAN MINISTRY I 

or of intelligent and affectionate mode of communication, he is seL 
dom efficient, at least for the entire direction of this primary respon- 
sibility. To make it the employment of the first hour, may serve 
to impress the children's minds with a sense of its pre-eminent 
importance. Oral teaching of the Scripture, Catechism, or Hymns, 
before the other books are distributed ; would (when this plan can 
be adopted) spread a serious atmosphere over the whole subsequent 
course. So powerful a machinery as schools, requires in every 
part the controul of the principles of the Gospel, to render them 
efficient to the desired ends. 



V.— THE TREATMENT OF THE YOUNG IN A HOPEFUL STATE OF 

IMPRESSION. 

With the exception of special cases in the Visitation of the Sick, 
this may be considered as the most difficult part of the Pastoral 
office. No peculiar talent, originality, or Ministerial fluency, is 
requisite ; but the " spirit of power, and of love," combined with 
"the spirit of a sound mind." 1 Our youthful flock are readily 
melted by an affectionate address ; while too often the conduct 
proves their consciences to be unawakened, and their hearts unim- 
pressed. Their very susceptibility of religious impressions has a 
strong influence to foster self-deception, mistaking natural impulse 
for the exercise of the spiritual life, conviction of sin for conversion 
of heart, feeling for principle, attachment to their minister for love 
to their Saviour, interest in the mechanical form of instruction for 
interest in the Gospel. Hence the desire for comfort is often inde- 
pendent of any vigour or even principle of holiness. We must be 
equally careful therefore to instruct as to impress, and to strengthen 
the judgment with a tone of manly and intelligent seriousness, 
which may control any irregular exercise of the feelings. Christian 
experience must be cautiously exhibited (lest, almost unconsciously, 
we form the character either to hypocrisy or self-delusion) ; much 
close personal application of the Gospel to the several cases is 
needed ; together with a clear separation between natural and 
spiritural excitement ; and a watchfulness against every influence 
that does not distinctly act upon the conscience. Even the love 
of Christ should be set forth in its glory and sublimity, as well as 
in its expressible tenderness and endearment ; that, while the wax 
is warmed and softened by the lively glow of feeling, a deep, com- 

i 2 Tim. i. 7. 



HOPEFUL IMPRESSIONS OF THE YOUNG. 371 

plete, and permanent impression maybe made ; and the judgment, 
conscience, and habits may be connectedly influenced. 

Not that we would deprecate that legitimate excitement, which 
may often, under God, awaken the exercise of spiritual affections, 
producing, in their turn, a most important reaction. But let not 
the character and progress be measured by excitement, which, if 
not connected with Scriptural truth, is delusion — not edification. 
It may move without moulding the heart. Sympathy may work by 
a kindly earnestness of address, or (as in the history of the sufferings 
of Christ) by the tenderness of sacred truths, without any spiritual 
principle, perception, or practical influence. The will — the sov- 
ereign power in the soul — may be disturbed and restrained by the 
light of the mind and the working of the conscience ; and yet may 
still shew its natural bias to sin. There may also be a work of 
illumination without spiritual light, complacency, rest, or transfor- 
mation. 1 Natural conviction may awaken the conscience to a 
greater quickness and sensibility ; but without that penitent abhor- 
rence of sin, turning to the blood of Christ, that it might be " pur- 
ged from dead works to serve the living God." 2 The affections 
may be also touched ; yet not, fixed, nor filled with the things of 
God. The impression therefore is transient and uninfluential. 3 
The love of the world is not wholly thrust out. ; nor is its place filled 
with holy love and delight. " The house is swept and garnished" 
with outward reformation ; but, being " empty" of Christ, and not 
inlaid with Divine grace, it is ready for the re-entrance of Satan 
with more established power. 4 

To distinguish the true and hidden life from amiable dispositions, 
warm affections, and evangelical correctness of profession, is often 
a special gift of " the manifold grace of God." Spiritual principles 
as well as external duties, may be fearfully counterfeited ; 5 and 
therefore their evidences must be carefully sifted, and tried by con- 
sistent conduct. Admitting their sincerity, these young persons 
require much cautious treatment. Quiet means sholud be used 
to check their effervescence. Let them be kept employed — whether 
for themselves or for others — to prevent a sickly excitement, and 
an engrossing analysis of their own feelings. Let us direct their 
reading of Scripture, that it may be regular, not desultory ; and yet 
that its paramount obligation does not interfere with immediate 

i See Heb. vi. 4, 5. 2 Ibid. ix. 14. 3 Hosea vi. 4. Matt. xiii. 20, 21. 

4 Matt. xii. 43—45. This is especially the case with the unconverted children of 
Christian parents. 

5 Such as Repentance, 1 Kings xxi. 27—29 : Faith, Luke viii. 13. Acts viii. 13 : Joy, 
Matt. xiii. 20. John v. 35. Holiness, Phil. iii. 6. 



372 VIEW OF THE CHRISTIAN MINISTRY I 

duties. Let us keep solid truth — scriptural views of Christ — revolv- 
ing before them ; drawing out their own state rather from con- 
versation on suitable topics of the Gospel, than from direct and 
immediate enquiry. We must also narrowly watch their conduct, 
strictly, but tenderly, pointing out inconsistencies ; bringing every 
part to bear upon'Hhe standard of the Gospel — not necessarily 
inculcating a change of duties, but of principles — the same relative 
duties — only now performed "after a godly sort" — "as unto 
Christ ;" with a constant reference to his example — with a single 
eye to his glory. r 

This system will bring encouragement without excitement, and 
produce a sure rather than a rapid progress. And this is the true 
wisdom in this case — rather to seem to keep back the youthful 
converts, than by an indiscreet confidence to hazard a forward and 
doubtful profession. As the happy heralds of the Gospel, we are 
charged with a special commission respecting them, grounded upon 
the most endearing motives. 1 We have messages to them of pecu- 
liar encouragement, and of generous and munificent love, warrant- 
ing the largest anticipation of lasting happiness. 2 Yet must we 
restrain confidence in a new excitement of interest, irrespective of 
a spiritual apprehension of Christ, a lowly, and consistent walk in 
him, and an experimental acquaintance with themselves and their 
besetting temptations. Sincerity, instead of being cast down by 
this apparent (for it is only apparent) discouragement, will even- 
tually be strengthened in a more self-suspecting scrutiny. The 
prevailing defect in the religion of young persons is, that their 
views of the Saviour are too slightly connected with this self-in- 
quiry, and therefore, are more connected with feeling than with 
faith — more with their own resources, than with the cross of Christ. 
Hence they fail in producing a deepened work of Christian humil- 
it}r, love, and consistency. ' Young persons will grow happily, and 
fight valiantly, who firmly hold Jesus Christ as their Head, receive 
their strength and courage from Him, and " put on the w T hole ar- 
mour of God." ' 3 Let this exercise of faith be connected with a 
" still communing with the heart ; r4 which, if it seems to check 
the forwardness of the plant, will only make it strike its root deep- 
er in the soil for more abundant fruitfulness. This retarding sys- 
tem, therefore, (so to call it) is eminently useful in separating the 
chaff from the wheat. If it disappoints a bold profession, it will 
cherish and preserve the germ of trembling simplicity. Young 

1 John xxi. 15. 2 Such as Prov. viii. 17. Jer. iii. 4. 

3 Hottinger. Typus Pastor. Ev. p. 33. * Psa. iv. 4. 



YOUNG MEN. 373 

trees, even 'of " the Lord's planting-," require diligent care and wa- 
tering : but any attempt to force the fruit would materially injure 
the vital principle. Indeed they cannot be accurately distin- 
guished, until their budding and blossoms have ripened into fruit. 
Many a hard frost nips the bud ; many an eastern blast threatens 
the blossom : and therefore the result of winter and spring can 
alone determine the life of " the incorruptible seed." A gradual, 
kindly warmth, without a too indulgent treatment, will be the 
most safe temperature for these tender plants in an unkindly soil. 



VI,— YOUNG MEN. 

The breaking in of " the wild asses' colt," demands extreme 
management and patience. The trite French proverb aptly applies 
— - A drop of honey will catch more flies than a pint of vinegar.' 
All means — change of means — every effort, must be tried in suc- 
cession, to discover what treatment is most likely to produce effect. 
Substantial expressions of interest in their employments — intelligi- 
ble kindness of manners, and accessibility of address— the improve- 
ment of apparently accidental opportunities of intercourse — the use 
of suitable books, w T ith a cast of seriousness more or less deepened 
according to their temper — friendly suggestions upon their temporal 
concerns, at the same time carefully guarding against meddling in- 
terference — -these and other plans, adapted to our knowledge of 
their dispositions and habits, may possibly effect some good. And 
let it be remembered, that something must be at least attempted for 
them. They are in some respects the most important part of our 
flock ; and in their day will form the great body of influence among 
us. While the few imbued with the spirit of the Gospel are our 
most powerful support ; those who are restrained neither by educa- 
tion, attachment, personal respect, nor religious principle, generally 
become (the Writer speaks from experience) the thorns in our side 
— the very pests of the parish. 

Steady, well-conducted young men may, however, by good 
management, be brought under a course of Bible instruction. 
The minister's invitation to join them in a searching of the Scrip- 
tures might perhaps allure them. A chapter read in rotation, and 
afterwards verse by verse broken into questions, illustrated by refer- 
ences, and concluded by short and pointed application, would pre- 
sent the concentrated substance of truth in an interesting form. 
The instruction must however be carefully adapted to the varied 
capacities and seriousness of the catechumens, such as will engage 



374 VIEW OF THE CHRISTIAN MINISTRY 



their confidence, in the act of informing their ignorance. An an- 
swer not altogether pertinent must be allowed so far as it goes, 
while its more full and definite meaning is explained. When a 
backwardness to reply to doubtful questions is discovered, we should 
propose those admitting of a more certain answer ; taking care that 
each individual receives distinct consideration and appropriate in- 
struction. This exercise must be enlivened with as much variety 
as is consistent with the main purpose, avoiding tedious and monot- 
onous arrangement, which will soon weary those, whose hearts are 
but slightly, if at all, moulded into a spiritual character. 1 

In many cases the utter disrelish for religion renders such plans 
impracticable. The most affectionate controul, acting upon pride 
and self-will, often produces the most violent reaction. Like " the 
horse and the mule, their mouths must be held in with bit and bri- 
dle, lest they come near unto us." 2 So that, when we have failed 
in taming their untractableness, nothing remains but to endeavour 
to preserve others (and especially the elder lads of our Sunday 
Schools) from the contagion of their society or example. 

Sometimes, however, their popular institutions may open a dis- 
tinct Ministry. We may obtain important influence in their Bene- 
fit Societies. Or we might organize a Society under our imme- 
diate superintendence, by the transfer of the alehouse money to 
the public fund, affording higher pecuniary advantage at the same 
ratio of payment. And by holding out this attraction to the con- 
siderate, we might form their rules to a Christian standard, and 
enforce a decided regard to moral obligations. 3 The line would 
thus be drawn between the steady and the irregular ; and, though 
the more fearful might hesitate to join a society bearing a pecu- 

1 A plan of engaging the interest of elder lads and young men, on the Sunday even- 
ings, was successfully tried in a large sphere. All who could read well were invited with- 
out limitation of age. The classes were divided with as much regard as possible to age ; 
the Minister himself taking the first and largest class. About an hour was spent in re- 
peating a portion of Scripture, which had been selected on the preceding Sunday, and 
which the teachers explained in the several classes, requiring the lads to bring their own 
parallels, as an evidence of their diligent study and interest. There was no compulsion. 
The lessons were set before them as subjects of interest, rather than as a task and duty. 
In the next division of time, the whole school was arranged before the Minister, who 
questioned, illustrated, and applied the subject which had been set before them in their 
classes ; requiring an answer of Scripture proof, sometimes from a lad, sometimes from a 
class, sometimes from the whole school. A short sketch of Christian Biography, or seri- 
ous address, was then given (unless, as was sometimes the case, the interest of the cate- 
chetical subject employed the whole time) ; the subject for the ensuing Sunday was made 
known, and singing and prayer ended the evening. The attendance of the lads was reg- 
ular and voluntary. A bond of union was cemented with their Minister and with each 
other. The power of restraint was extensively felt ; and in many cases a permanent and 
practical influence was manifested. 

2 Psalm xxxii 9. 

3 Friendly Societies on Mr. Becher's system are well known. Interesting details of 
similar Societies, grounded upon different, though, probably, not insecure principles, may 
be seen in Richmond's Life, pp. 116 — 130. 



YOUNG MEN. 375 

liar stamp of reproach ; yet its slow progress towards general ac- 
ceptance will be attended with considerable indirect advantages. 
The monthly meetings might be improved for reading the Scrip- 
tures and for prayer ; or by directing each member to contribute 
a text, which, with the rest, might be recapitulated at the close of 
the business with personal application. Such an attempt to engraft 
spiritual intercourse upon friendly advice, might be found accepta- 
ble. 1 Perhaps also to the more ignorant — not wholly beyond con- 
troul — an Adult School for reading — holding out the promise of a 
large Testament, when they should be able to use it — might be a 
pleasing temptation. Others might be allured by an invitation to 
an Evening Writing or Cyphering School, appending Christian 
counsel, as they might be able to bear it. With the more intelli- 
gent, instruction in some branches of useful knowledge might be a 
bond of valuable restraint and interest. 

But after all, this Ministry is too often marked with peculiar dis- 
couragement. We have the respect of our young men, not their 
confidence. In other instances, we almost feel, that the means 
used only increase the evil ; and that it is more wise to maintain a 
degree of reserve and distance, labouring at the same time with 
more intensity to spread their case before the Lord. Yet under all 
trials this Ministry should bear the stamp of peculiar tenderness — ■ 
the " nursing mother cherishing her children." 2 Let us guard 
against the rising of our own spirit, when they turn their backs 
upon our repeated admonitions. 3 While we " rebuke them sharp- 
ly," let us " instruct them in meekness ;" shutting out despondency 
by the " per adventure ■, that God will give them repentance." 4 Let 
successive disappointments exercise faith, deepen humiliation, 
quicken prayer, increase anxieties — not induce a sullen, indolent 
heartlessness. We have a solemn responsibility on their account ; 
nor must we readily exclude them, as " the dogs and the swine," 
from our commission. 5 However humbling may be our want of 
sensible encouragement, our rule must be — i Sow in faith, and have 
long patience ; wait on and for the Lord.' Fruit will be found un- 
der the most unpromising appearances ; but we must expect to 
wait for it. : - The patience of hope" is the preparation for the " as- 

1 For an interesting plan of ' young men associated' upon Christian principles, see 
Mather's Essays to do Good, pp. 92 — 96 ; and Dr. Woodward's account of the rise and 
progress of Religious Societies, chap. ii. iii. One of the excellent rules in Dr. W.'s So- 
cieties was, that each member should endeavour to bring at least one other into their 
Christian fellowship, — a resolution which was often honoured with the Divine blessing. 

2 1 Thess. ii. 7. 

3 ' Quicquid lacerato animo dixeris, punientis est impetus, non charitas corrigentis.' 
August, in Gal. vi. 

4 Tit. i. 13. with 2 Tim. ii. 25. « See Matt. vii. 6. 



376 VIEW OF THE CHRISTIAN MINISTRY: 

surance of hope." " Through faith and patience, we shall inherit 
the promise." 

Another point of great moment in the Ministry of the young, re- 
gards those incautious connections, formed even under a religious 
profession. The power to throw in a seasonable warning, before 
the die is cast, on which perhaps depends eternity, is among the 
many advantages of confidential intercourse. Incalculable havoc 
has Satan ever made in the church, through these fatal unions. 
How many hopeful blossoms have been withered ! How many 
apparently promising converts, thus sifted, have proved but chaff! 
How many sincere, but hesitating Christians, have been shaken 
by the infatuated attempt to unite " the temple of God with idols I" 1 
And yet to choose the moment, and to discover the safe extent, of 
interference : and for this purpose to combine the influence of con- 
fidence, and our knowledge of their character and circumstances, 
demands extreme delicacy, tenderness, and prudence. Indeed, 
there is no Ministry, which requires more anxious consideration, 
than the development of the sophistries and self-indulgent delu- 
sions of this moment, and the application of the touch-stone of the 
Gospel to the spiritual system. The blessing upon wise and faith- 
ful counsels at this crisis, is a special token of our Master's favour 
and help ; and even cases of failure bring with them much advan- 
tage, in a deeper insight into the devices of Satan and the self-deceit 
of the heart. 



VII.— PRACTICAL SUGGESTIONS ON CONFIRMATIONS 

This exercise of the Ministry of the Young, brings with it pe- 
culiar encouragements, anxieties, and responsibilities. Never per- 
haps are the Pastor's affectionate yearnings more drawn out towards 
his beloved flock, than at the season of Confirmation. Then, if 
ever, he meets them with the intensity of parental interest — " My 
little children, of whom I travail in birth again, until Christ be 
formed in you." 3 The rite of Confirmation, if not of express Apos- 
tolical origin, was at least derived from Apostolical practice. We 
cannot indeed identify it with that imposition of hands, 4 which ap- 
pears to have been invariably followed with miraculous influence : 

i 2 Cor. vi. 14, 15. 

2 The substance of this Section appeared in the Christian Observer, February and 
March, 1829. 

3 Gal. iv. 19. 4 Acts viii. 17; xix. 6. 



CONFIRMATION. 377 

but the concurrent testimonies of antiquity afford strong presump- 
tion that it was the continuance of this rite, as an ordinary means 
of grace, and for a purpose and object somewhat varied from its 
original institution. 1 Calvin admits it to have been the custom of 
the ancient church, and wishes that it had been preserved in its 
simplicity in his own church, before the Papacy unduly exalted it 
into a sacrament. 2 The Waldensian church retains the substance 
of it as an Apostolical institution. 3 The most eminent lights of the 
Reformed Churches, (Peter Martyr, Rive, Peter des Moulin, &c.) 
and the Bohemian and Lutheran Churches, give it the weight of 
their authority. Indeed it is (as Archbishop Seeker has observed) 
' of such acknowledged usefulness, that in the times of confusion, 
when Bishops were rejected, some of their adversaries took upon 
them to perform this part of their function ; and within these 
few years (1741) the Church of Geneva hath restored it in the 
best manner their form of church government will admit, and 
added an office for it to their Liturgy.' 4 

This rite is the complement and seal of infant baptism. Then 
a sponsorial profession of the child's faith, requisite for the act of 
covenanting with God, had been made. This was sufficient for 
the infant covenant : when the infant was received into the Church, 
not on its own account, but as a part of its parent, having a cove- 
nant interest in the promises to the seed of believers. 5 But in the 
adult covenant, personal benefits are claimed, and consequently 
personal obligations are involved. And hence without a personal 
profession — as a visible investiture of the Church privileges sealed 
at Baptism — the infant title to these privileges is invalidated. The 

1 See the authorities in Wheatly and Comber, and the Rev. B. Woodd's and the Bishop 
of Calcutta's valuable tracts on the subject. Comp. Bishop Hall's Polem. Works, vol. ix., 
and an excellent treatise by the Rev. T. H. Kingdon. Dr. Hammond's View of the 
Directory, and Calvin's Institutes, (Christian Observer, 18*29, pp. 71, 72, 143, 144,) give 
some important statements from very opposite schools of divinity. A scarce but satisfac- 
tory treatise, by Jonathan Hanmer (1658), besides the ancient authorities, gives the ap- 
proving judgment of Baxter, Calamy, Venning, and others of the Puritan Divines. Arch- 
bishop Leighton strongly recommended to his clergy the substance of the rite ; though 
the turbulent spirit of his times did not allow him to introduce the ceremony. Works, ii. 
450. It is difficult to conjecture any reasonable objection to the form — consecrated as it 
is by the frequent usage of the Old Testament Church, by the example of our Lord ; and 
being (as Calvin remarks) ■ the ordinary rite among the Jews, in commending any one to 
the blessing of God.' Calv. in Acts xiii. 3. 

2 Calv. Instit. lib. iv. cap. xix. 4. 13; and on Heb. vi. 2; which text he conceives fully 
sufficient to prove the apostolical origin of the present institution. Chrysostom expounds 
the passage to the same purport. 

3 See their Confession and Apologies, quoted in Hanmer's Exercitation, pp. 37 — 40. 

* Seeker's Charges, p. 52. The professors of Theology at Leyden, having with Calvin 
expressed their wishes for its restoration in the Church, add — ' Cujus substantia in Ec- 
-lesiis nostris religiose servatwr? — Synopsis Purioris Theologise, Lugd. 1625. Disput. xlvii. 
sect. 13, a work deservedly of high estimation. Compare also Baxter's Infant's Church 
Membership. 

s See Gen. xvii. 7—10; Deut. xxix. 10—12; Acts ii. 39. 

48 



378 VIEW OF THE CHRISTIAN MINISTRY: 

profession made at the Eucharist by no means answers this design; 
having no distinct reference to the title, on which we claim to be 
admitted complete members of the visible church. 

The Church manifestly has a right to demand a profession. She 
cannot judge of what she does not know. She does not pretend 
to be a searcher of hearts. She can only therefore determine by 
outward signs. The Apostles even hesitated to receive Saul into 
their company, (though with the strongest evidence of sincerity) 
until the Church had received a voucher of the credibility of his 
profession. 1 Indeed without this profession, what hinders the infi- 
del from advancing a claim, on the ground of his infant baptism, 
to the full privileges of the Church, and the Church herself from 
being thus virtually unchurched? Every church, therefore, prac- 
tising infant baptism, insists upon a confession of faith, as indis- 
pensable for full communion with the visible body : and, this being 
admitted, we decide, (forbearing with those who conscientiously 
differ from us) that the profession of confirmation is more conform- 
able to the practice of the Apostolical churches and primitive usage, 
than any that prevails. 

In fact, while it secures all the privileges of i7ifant baptism, and 
certifies God's favour and gracious goodness to our children — it in- 
cludes also the substance of adult baptism— -" the answer of a good 
conscience towards God." 2 Here the grace that had been faithful- 
ly prayed for in baptism is publicly acknowledged, and its increase 
sought and expected by the renewed exercise of the same faith. 
So far therefore as it is sincere, it exhibits profession converted into 
principle — the outward sign of the cross as the mark of the true 
spirit of the cross, imbuing the heart, and manifested in the con- 
sistency of the Christian character. 

The character of this engagement is distinctly spiritual. What 
else is the baptismal covenant between God and the infant ? Are 
not the preface, question and answer, and the prayer in the Confir- 
mation service eminently spiritual ? Is — " 1 do" renew the solemn 
promise — any thing less than a purpose of the heart 1 Can that 
be solemn, which is mere lip-profession ? Our Church regards the 
confirmed as ready for the communion ; and does she not insist 
upon spiritual qualifications for the reception of that holy sacra- 
ment ? 3 Consider our spiritual catechism on the one side, and our 
peculiarly spiritual Communion Service on the other ; and we can- 
not conceive this intermediate Service to be of a less spiritual mould. 

i Acts ix. 26, 27. 2 i p e ter iii. 31. 

3 Compare the answer to the last question in the Catechism. 



CONFIRMATION. 379 

As the preliminary however for Ministerial instruction, the de- 
basing rubbish of superstition and ignorance must be cleared away. 
Many of us have elicited notions in the course of catechetical in- 
quiry, which, had not familiar intercourse brought them to light, 
would have been deemed traditionary relics of the dark ages. Some 
will come for the bishop's blessing, with no idea, desire, or expecta- 
tion of the blessing of God ; others, to relieve their sponsors of the 
burden of their sins and duties ; as if personal responsibility were 
not coeval with the earliest " discernment between our right hand 
and our left hand f or as if we, who are utterly unable to answer 
for ourselves, could answer for one another ; or as if any one could 
be found to answer for one of us, but Him, " who his own self bore 
our sins in his own body on the tree." The true candidate for 
Confirmation will come in self-renunciation and faith — not to take 
his sins upon himself, but to lay them upon Christ ; and to take 
his yoke upon him, in the simple devotedness of a pardoned and 
accepted sinner. With the more intelligent, who yet are ignorant 
of the spiritual requisitions of the service of God, errors are preva- 
lent, less palpably absurd, but scarcely less dangerous. It is often 
expected to operate as a charm, to make the path-way to heaven 
from henceforth more easy. Resolutions are connected with the 
ordinance itself, w T ith more or less of sincerity, but the natural fruit 
of ignorance and self-deception. From that day a new era will 
begin ; a more serious course of life will be commenced : the world, 
if not wholly forsaken, will be restrained within more measured 
limits. And all this is anticipated, without any distinct feeling of 
helplessness, perception of the need of a change of heart, or de- 
pendence on Divine grace. They are soon however reminded, 
that, wmile the heart remains unchanged, the difficulty must re- 
main in full force ; that the world will be as ensnaring, Satan as 
tempting, and sin as powerful as before ; that, if there is not at the 
present moment a sincere and humble desire of self-dedication to 
God, the day and service of Confirmation possess no innate power 
to give a new bias to the heart. 

But we have also to contend with the gross misconceptions of 
parents. Confirmation is with them a respectable church form, 
with no meaning, and linked with no obligations. Their children 
are come to a proper age. They must receive the sacrament — fit 
or unfit; and therefore as a preliminary, it is decent that they 
should be confirmed ; that is, that they should solemnly promise, in 
the presence and in the house of God, what they have no desire or 
intention to perform ; and the performance of which would often be 



380 VIEW OF THE CHRISTIAN MINISTRY '. 

in direct opposition to their parents' wishes, instructions, and ex- 
ample. Thus does the rash heedlessness — we might say — the pro- 
fane trifling — of parents — encourage their children in the profession 
of a wilful falsehood ; striking a blow at the root of all moral obli- 
gations. Christian integrity, and even common honesty. 

The course of Confirmation instruction naturally includes a clear 
exposition of the nature and obligation of the baptismal vow; 1 
which is as strictly bound upon every professing Christian, as if he 
had made it in his own person. 1 ,7 as made on his account ; from 
a regard to his best interests ; and bring him early into covenant 
with God, and into fellowship with (..list. As therefore his bap- 
tismal obligation bound him only for his good in the way of privi- 
lege ; and to nothing in the way of duty, to which his relation to 
God had not previously bound him from his first moment of ac- 
countableness ; he has every reason, when come to competent un- 
derstanding, to set his own hand to it. He comes therefore now in 
Confirmation, to affix his seal to his infant baptism by his own act 
and deed ; and to dedicate himself to God in that engagement, in 
which he had been dedicated to him in infancy. 

He now makes the declaration, not of what he wishes to do, but 
of what he does ; not of what he w T ould be, but of what he is. 
The grace here prayed for is, not that he may devote himself to 
God ; but that, having devoted himself, and now making the pro- 
fession of it, he may be faithful to the end. Indeed, upon the 
ground of the faith professed in his baptism, he has already called 
himself " a member of Christ," and has acknowledged his obliga- 
tions to God, " who hath called him unto this state of salvation." 
He is now come to confess before the church his humble and sin- 
cere readiness, according to the terms of the baptismal covenant, to 
renounce the service of his spiritual enemies ; to accept the Gospel 
as his hope of salvation ; and to determine by God's help, sought 
and obtained in earnest prayer, to continue in the way to his life's 
end. Upon this credible profession, the Bishop, as the Minister of 
God, lays his hands upon him, with prayer, as the sign of the Holy 
Spirit already vouchsafed, and as an assurance, on God's behalf, of 
its confirmation and increase. 

This is the meaning of the rite, upon the supposition of the sin- 
cerity of the confirmant. But we cannot shut our eyes to the la- 
mentable fact, that a vast majority of our candidates are alike 
ignorant of the nature of this ordinance, and unimpressed with its 

1 The Writer ventures to refer to his own Tract upon Confirmation, for a system of 
Pulpit and Private instruction. 



CONFIRMATION. 381 

obligations. Some remember the profane merriment of the last 
occasion ; and wish to have their holiday, like others, in the mock 
ery of the service of God. Some think to please their parents by 
this blind profanation : forgetting, how unable they will be to shel- 
ter them from the awful consequences of their wilful falsehood ; and 
that the plea of parental obligation will be of no avail, when the 
heavy indictment appears against them at the bar of their Judge. 
Some think with their parents, that Confirmation is proper for every 
young person, and that is a reproach not to be confirmed ; and 
therefore, though they have no more intention of leaving the w T orid 
for Christ, than of quitting their country for a foreign land, they 
have no objection to the mere ceremony of a promise ; and, for de- 
cency's sake, they wish to be confirmed. 

Now for young persons under these or similar misconceptions, a 
customary course of Pulpit Ministry is clearly inefficient. They 
need the simplest elementary instruction, conveyed to their minds 
in an interesting and arresting form. 1 They need to be awakened 
from their ignorance or carelessness, in order to be informed and 
encouraged. They require a close as well as a familiar and affec- 
tionate address ; an adaptation of the broad outline of instruction, 
(such as the detail of the baptismal vow) to their several tempers, 
habits, pleasures, temptations, and general conduct; 2 together with 
frequent enquiry into their intelligent and experimental apprehen- 
sion of truth. Texts, or short courses of reading, might be marked 
for special examination and prayer — such as brief statements of the 
fundamental doctrines, practical exhibitions of Christian duty, af- 
fecting views of the Saviour's love, portions for prayer, and encour- 
aging illustrations of the character and happiness of devotedness to 
God.' 3 We should enforce the constraining motives of the Gospel 

1 See Rev. J. Bickersteth's Short Catechism on Confirmation. 

* Bishop Butler insists upon personal conference, as an indispensable part of prepara- 
tion for confirmation. See his Charge to the Diocese of Durham. Works, ii. 422. Com- 
pare also Bishop Wilson's Parochialia. Works, iv. 16 — 34. Bishop of Winchester's 
Primary Charge, p. 39. 

3 Take an example from the interesting memoir of Rev. J. Escreet — ' Mr. E. was ex- 
cited to labour as much as possible to prepare his young parishioners for the ordinance, 
to which they were invited. He employed such time and labour in explaining the in- 
stitution, expounding suitable passages of Scripture, and impressing upon their minds 
the spirit, and temper, and disposition, which they should cultivate. He addressed to 
them a series of discourses upon the subject, pointing out, from 1 Sam. i. 28, the blessed- 
ness of an early devotion to God ; from Josh. xxiv. 15, the duty of choosing God's ser- 
vice; from 1 Peter v. 8, the importance of resisting our great adversary; and from Heb. 
vi. 2, the grounds and utility of the institution, by the effect produced on the minds of the 
confirmed, and on the minds of others.' Again : ' Mr. Escreet earnestly called upon 
his young people, seriously to consider the nature of the ordinance, and carefully to 
examine themselves ; to sit down and count the cost ; to remember their obligations to 
Almighty God, that they must either serve him, their rightful Lord and Master, or join 
themselves to his enemies ; and that therefore it was their true interest, as well as their 
bounden duty, to devote themselves entirely to God's service ; and to pour out their souls 



382 VIEW OF THE CHRISTIAN MINISTRY! 

with tender seriousness, combined with strong remonstrances upon 
the reasonableness of the service of God, and the ingratitude and 
rebellion of resisting his love. ' Can you,' — we might say to them 
— ' hesitate to give your hearts to such a Saviour ? How ungrate- 
ful, how inexcusable, this reluctance to so blessed a service ! Had 
he been as reluctant to die for you, as you are to live for him, would 
he have emptied himself of his heavenly glory for your sakes? 
Think of the Son of God becoming a man of sorrows for you : and 
can you turn away from his command of love, which seems to 
come from his cross — " My son, give me thine heart ?" ' 

We can only however broadly sketch the course of private com- 
munication with catechumens. Its shaping into a more distinct 
and applicatory form will vary, more or less, in every instance. 
We come into contact with minds cast into different moulds, or 
minds similarly constructed, but passing before us, in different 
stages of ignorance or of enquiry, of resistance or of yielding, to 
the influence of the Gospel. In large numbers, where it would be 
nearly impracticable to insulate each particular case, we might 
form classes with advantage, after short individual converse ; and 
thus retain, in a great measure, the familiar mode of instruction. 1 
With educated minds perhaps the use of the pen might supply an 
useful medium of communication, in requesting written replies to a 
series of explicit and searching enquiries. 

Many of us feel some difficulty in ascertaining the precise qual- 
ification intended by the church for this holy, but, alas ! too often 
profaned, rite. The sixty-first canon is express — that we take es- 
pecial care that none be presented, but such as we know are fit. 2 
Now, if this canon be explained according to the letter of the 

in fervent prayers, that he would accept the sacrifice, and receive and keep them for his 
own.' 

x This was the plan of Mr. Robinson of Leicester, in his extensive sphere. His ' Con- 
firmation season' (his biographer informs us) ' was one he particularly valued, and had 
reason to esteem as his choicest seed-time. He prepared his congregation for it by ser- 
mons : he collected the young people, arranged their names, insisted upon their regular 
attendance, as a condition of giving them a certificate, and addressed a sort of family 
lecture to them on the Church Catechism, which he accompanied with solemn and ear- 
nest prayer, during five or six weeks before the bishop appeared. In this interval he 
would talk with some of them familiarly, but seriously, in small parties ; with some sepa- 
rately in his study; to all he made a present of his excellent little tract on the subject: 
to all he gave special and appropriate exhortations from the pulpit ; to all he showed him- 
self the faithful shepherd, leading his flock with great solemnity on the morning of the 
service, praying, exhorting, and at length presenting them, with his own hands, to his 
superior, and to his superior's Lord.' Life, pp. 335, 336. 

2 Thus Abp. Seeker gives the spirit, not the letter of the canon, (Charges, p. 55.) The 
words of the canon are, ' that none shall be presented to the bishop, for him to lay his 
hands upon, but such as can render an account of their faith, according to the catechism 
in the said book contained.' The rubric in the Catechism respecting Confirmation, more 
accords with the letter of the archbishop's words, and probably was in his mind — ' All 
such as he shall think Jit to be presented to the bishop to be confirmed. 5 



CONFIRMATION. 383 

mandate to the sponsor in the baptismal service, the fitness for Con- 
firmation would seem only to imply an acquaintance with and in- 
struction {whether influential or not) in, the Catechism. This 
line would include every species of the ungodly, while living in the 
habitual indulgence of wilful and flagrant sin. But that our 
church, in requiring ' an account of the candidate's faith,' 1 combined 
with a capacity to ' answer to the questions of the Catechism,' 2 
a practical acknowledgment of the baptismal obligation, is suf- 
ficiently evident, both from the fearful profanation, which must 
result from a literal adherence to the mandate, and from the judg- 
ment of some of her most accredited authorities. ' I must entreat 
you,' (as Seeker charged his clergy) £ to endeavour, that none be 
brought, but those who (to speak in the language of the Rubric,) 
are come to years of discretion, who have learned, not the words 
only, but in a competent degree, the meaning of what was prom- 
ised for them in baptism ; who can say with seriousness and truth, 
(what surely else they ought not to say at all,) that l in the pres- 
ence of God and the congregation, they ratify and confirm the 
same in their own persons.' Bishop Burnet speaks most plainly 
and admirably to the same point. 3 

This concurrent decision of these authorized guardians of our 
church, deservedly of great name among us, must be deemed sat- 
isfactory. It needs only be added, that the compliance with the 
letter of the mandate gives plausible ground to the objections of Dis- 
senters ; is utterly inconsistent with the spiritual character of our 
church, and the spiritual engagements she requires from her mem- 
bers; and reduces the ordinance of Confirmation to an empty cer- 
emony, productive of no possible benefit to the persons confirmed, 
and bearing only the stamp of wilful falsehood and solemn mock- 
ery, insulting to the presence and house of a holy, jealous God. 

The difficulty however that is often and painfully felt, of com- 
plying with the literal requisition of the Church, will be materially 
diminished, by a decided course of applicatory instruction. As the 
affecting result of this experiment — At the commencement of the 
course, all the catechumens were constant in their attendance ; 
but, as the subject gradually opened before them, and was brought 
into individual and grappling contact with their consciences, the 
numbers gradually diminished, (as in Gideon's army, though in- 
deed not in the same fearful proportion,) until they had dwindled 
down to one half of their original body. The " mixed multitude" 

1 See the words of the canon quoted above. 

2 Preface to Confirmation Service, and rubric appended to the Catechism. 

3 Seeker's Charges, p. 53. Pastoral Care, chap. viii. 



384 VIEW OP THE CHRISTIAN MINISTRY I 

began to find the gate too strait, and the way too narrow, for their 
pleasures, self-indulgence, and habits of sin ; and retired from the 
course. They perceived that they had altogether mistaken the 
matter ; and that, what they had conceived to be only a decent 
form, or perhaps a day of mirth, involved a profession, which, in 
common honesty, they dared not make, and obligations which they 
had neither desire nor purpose to acknowledge. And though they 
were repeatedly warned, that the declining of the public profession 
still left these obligations in their full force ; yet they had not the 
hardihood to venture upon the solemn aggravation of hypocrisy in 
the profession, without any possible benefit to be expected from it. 
They were often indeed assured of the earnest desire of their Min- 
ister for their Confirmation ; while he felt it incumbent upon him 
to explain to them its real nature and importance — as the ratifica- 
tion, 'with their own mouth and consent, openly before the 
Church,' of their baptismal engagement of renunciation, faith, and 
obedience. If they w T ere willing ' to confirm this promise in their 
own persons,' it was equally his duty and privilege to encourage 
them. But if they w T ere in heart and life unwilling, would they 
dare to present themselves to the bishop with a falsehood in their 
mouths ; the guilt of which would be in no degree diminished by 
the awful fact of a multitude uniting with them in it ; but rather 
would be aggravated by every circumstance of the occasion, by the 
light and knowledge which made it wilful ; and by the presence 
of God in his own house, with the Minister and representatives of 
his church ? This close dealing with their consciences would need 
little exercise of our prerogative. Though we should admit in- 
deed the imputation of discouraging their wishes and intentions : 
yet the responsibility of declining the profession will be entirely 
their own. 

Yet our system would be widely different, not only with the 
more encouraging cases, but also with the first dawn of hope upon 
discouragement. Here we would imitate our Master's merciful ten- 
derness to " the bruised reed and the smoking flax." But with the 
careless, the more respectable (still remaining unintelligent or un- 
impressed) and even with many of the doubtful, this treatment 
may be pursued in perfect consistency with Ministerial tenderness, 
though not indeed, (in some instances more especially,) without 
some personal conflict, and probably some Ministerial cross. We 
would ever hold out invitation to the last stage of enquiry, lest we 
seem to prescribe limits to the grace of God, and hinder, as far as 



CONFIRMATION. 385 

men can do, the operation of his own work, by want of considera- 
tion, patience, and love. 

The difficulties however in the right treatment of Confirmation 
are often exceedingly great. They begin in our own bosoms ; 
they belong to the various motives operating with catechumens, 
their different states of mind, the conflicting opinions in our parishes, 
especially among Dissenters, and perhaps also among our own 
brethren ; and even if none of these things embarrass us, there is 
the pain of possibly dismissing any, that may possess the latent 
germ of true piety ; and of admitting neutrals — those of whose 
cases we can form no decided judgment. Truly the season calls 
for special prayer ; that power and wisdom may be given to us to 
lay bare the heart of the candidate to his own eyes ; and that, see- 
ing our path clearly, we may act to our satisfaction, and to his 
conviction. 

The proper age for Confirmation has been variously determined. 
In England, during the reign of Popery, it was five years of age. 
The Council of Trent appointed between seven and twelve years. 
Another Council at Milan forbad the confirming of any under 
seven. This requisition was consistent with the true genius of 
popery. It was, like their six other sacraments, an opus operatum 
upon passive agents. Calvin determined the age of ten, an age 
usually far too young for intelligent sincerity or profession. Our 
church has more wisely marked the time indefinitely — ' come to 
the years of discretion,' an era, which must vary in some degree 
according to natural capacity, and opportunities of instruction and 
preparation. Few reach this era before the age of thirteen, and not 
many so early. 

We must deeply regret, that Ministerial unfaithfulness should 
give plausible pretext for Dissenting misconceptions, as to the na- 
ture and value of this ordinance. But that " eye" must " be evil" 
indeed, that cannot distinguish between a rite, diligently improved 
as a sign and means of self-dedication, and the same rite left to its 
own nakedness, unconnected with Christian instruction or Christian 
motives ; and therefore— -from Ministerial neglect — not from im- 
scriptnral superstition — made an occasion of affronting mockery 
to God under the shadow of a reasonable service. Is there no dif- 
ference between a promiscuous multitude, gathered — like the asc 
sembly at Ephesus, " the more part of whom knew not wherefore 
they were come together" 1 — and between a "little flock," duly in- 
structed in the nature of their obligations ; and coming to the 

« Acts xix. 32. 

49 



386 VIEW OF THE CHRISTIAN MINISTRY I 

house of God to testify their public and willing surrender to the 
service of their Saviour ? Methinks candour would forbear to 
condemn, where it could not wholly accord, and would forgive 
the mode in the approval of the end, and would be ready to say 
— " The blessing of the Lord be upon you ; we bless you in the 
name of the Lord." 1 

We add a suggestion on the importance of keeping alive the im- 
pressions of the season in our subsequent Ministry. Much antici- 
pated blessing has often been lost from the neglect of " stirring up 
the minds" of the confirm ants, from time to time, " by way of re- 
membrance." Would it not be desirable occasionally to address 
them from the pulpit ; to probe and encourage them in private con- 
ference ; and to assemble them periodically for the pupose of a re- 
newed, systematic, and self-examining exhortation, to an habitual 
and consistent fulfilment of their obligations ? 

As a mere ceremony, nothing can be more unmeaning, or we 
may say, more profane, than Confirmation. As an ordinance, se- 
riously considered, and conscientiously improved — its successive 
eras add living members to our churches. But if not a single in- 
stance of visible blessing had been vouchsafed, yet the opportuni- 
ties then specially afforded, of exciting a spirit of prayer for the 
rising generation : of bringing the grace and mercy of the Saviour 
into more immediate contact with their understandings and affec- 
tions ; and of detailing before them a more explicit exhibition of 
their solemn and unchangeable obligations, cannot be wholly un- 
productive of a blessing to our own hearts ; and may be confidently 
expected to produce an ultimate and abundant harvest in many 
unpromising cases. 

A memorandum book to enter minutes of conversation with cat- 
echumens would afford many useful and interesting recollections. 
— The following may furnish a sample : — 

The approach of A. B. to Confirmation gave me from the be- 
ginning unmixed uneasiness. My conversations with him, from 
time to time, elicited no satisfactory evidence of true penitence. 
The character and habit of his mind were decidedly, though not 
grossly, worldly ; and therefore the profession of renunciation of the 
world in entireness and sincerity was probing, the specific applica- 
tion of the baptismal vow to his individual case. He professed in- 
creased seriousness of mind, and a readiness to give more consider- 
ation to the subject of religion ; but the intention of buying " the 
pearl of great price" at the cost of " selling all that he had," 3 1 fear, 

1 Psalm cxxix. 8. 2 Matt. xiii. 45, 46. 



CONFIRMATION. 387 

had never found a place in his heart. I entered into the subject 
with him in close conversation, entreaty, and prayer. < Are you 
willing to stand to this profession to renounce all that this world 
oilers for Christ?' He was afraid — not all : he was willing to give 
up some things, but he could not say more. I told him that some, 
and not all, mean t nothing : that an unreadiness to forsake all 
made it doubtful, whether there was a real desire and sincere inten- 
tion to yield any thing ; as that " faith," which alone could enable 
him cheerfully to make one sacrifice for Christ, was " the victory 
that overcometh the world" 1 in every form of temptation in which it 
could present itself. I should have spoken to him differently, allowing 
hesitation and conflict in his mind, had I felt any reason for hope, 
that the germ of Christian sincerity, even in its weakest influence, 
was hid in the ground of his heart. He hoped indeed that he 
might be different some future day ; but at present he was not pre- 
pared to come up to the requisitions of the Gospel. Either he had 
not counted the cost ; or he was not willing to abide it. His faint 
resolutions derived all their strength from his own resources ; and 
were wholly unconnected with a sense of helplessness, and depend- 
ence upon strength from above. It was therefore easy to determine 
their character, and to predict their failure. 

Another case (of the same character, and with the same melan- 
choly issue) was that of C. D. a wild and careless lad, whose mind 
had hitherto been undisturbed with the most cursory thought of re- 
ligion. The world was every thing with him ; all his care, all his 
employ, all his delight. Eternity, with its infinite momentous 
stake, had been wholly disregarded. Confirmation, in his view, 
was a thing of course. Several of his family had gone to the last 
Confirmation ; and he was old enough for the present ; and the 
repetition of his catechism was all that he conceived would be re- 
quired. I endeavoured to impress serious conviction upon his con- 
science ; but could only obtain a promise, that he would turn the 
matter over in his mind. Some slight impressions however were 
made by repeated conversations. As the time drew near, I endeav- 
oured tobring his mind to a crisis. He told me, that he was willing 
to be confirmed ; to which I replied — ' I am glad to hear it, if it be 
really true that you wish to confirm your baptismal vow, and really 
to renounce the devil, the world, and the flesh. But you must un- 
derstand the meaning and seriousness of this determination. Con- 
firmation is a promise you are going to make — or rather to renew 
— to God. You are going to promise great things — things, which, 

1 John v. 4, 5. 



388 VIEW OF THE CHRISTIAN MINISTRY : 

if you perform them, will make the world wonder. You are going 
to promise the great, holy, heart-searching God, that you will, from 
this time forth, for ever renounce, forsake, and abhor the devil and 
all his works ; sin of every kind, of every degree, whatever your 
conscience tells you to be wrong ; and that you will resist with all 
your might whatever temptations have hitherto overcome you. 
These are great things for you to promise.' ' I doubt,' (said he) ' I 
am not fit : I had rather not go.' Not at present taking notice of 
his hesitation, I proceeded — ' You are in the world from morning 
to night ; Satan puts every temptation in your way — sin, the neg- 
lect of God, the neglect of his word and prayer ; your companions 
draw you as far as they can from every serious thought about your 
soul, your Saviour, or eternity. Now you are going to promise, 
that, when you meet them to-morrow, you will strive against them 
as far as you can ; and, if they will not hear you, that you will 
turn away from them. This is a part of the meaning of Confirma- 
tion. Is this your meaning V ' I think,' (said he) 1 1 had better 
not go.' 1 1 do not wholly discourage you from going. If you can 
go without telling a falsehood, it will be a blessing to you. But to 
profess and promise to God in his own house what you do not mean 
to perform, would be the most wicked falsehood you could utter. 
Did you know that it meant all this ?' c Nothing near so much.' 
'Now' (said I) ' I do not wish. to frighten you, but it is so dreadful, 
to go blindfolded, and ignorant of the promise you are about to 
make. In your business you never promise in this thoughtless 
way ; and this is by far the most serious business you ever took in 
hand.' ' Yes indeed, I begin to see it is ; and I think I had better 
give it up.' 6 1 do not recommend you to give it up to-night. You 
have not asked God to teach you. He is waiting for the first turn 
of your heart to him, if you will but seek him. Let me show you in 
the parable of the prodigal a picture of God's love and readiness to 
welcome you.' He listened with considerable attention, and at 
length said — ' I should like to go ; but I think I had better not, if 
I am not fit.' ' I think so. Only remember, that unfitness for 
Confirmation is unfitness for death. And how awful to be called 
into eternity in this state of unfitness ! How awful to be growing 
more unfit every day by neglecting these things ! Do not despise 
this precious gift. It is worth all that you have in the world — it is 
the pearl of great price — worth ten thousand worlds, if you had 
them to buy it.' l Yes, but it is such a very strict thing.' l And 
you must expect to find it so. You never can be religious without 
a hard stiuggle. Could you bear what the world will say? to have 



CONFIRMATION. 389 

all your old companions joining the laugh against you ?' He gave 
me no answer, and I continued — 'Let me tell you, how much hap- 
pier it is to serve God than to run after the world : at least let me 
persuade you to make the trial. God has more to give you than 
the world ; and if you will but ask him — " He giveth liberally, and 
upbraideth not." Now have you really ever asked him ?' ' I think 
1 have prayed lately ; but I doubt, not with all my heart.' I con- 
tinued at some length, showing him his state of guilt, helplessness, 
and unbelief — his need of a Saviour to bring him to God — the only 
way to give up the world, and choose the service of God, by faith 
in Jesus Christ. His conscience was evidently under the temporary 
power of conviction ; but he could not make up his mind to the 
cost. The chains of sin and Satan were too strong to be broken 
by faint and unproductive convictions. 

E. F. in the Sunday School. Happily for herself — not gifted 
with fluency of utterance : but the little that was elicited by pa- 
tient Questioning, seemed to bear the genuine stamp of the lan- 
guage of the heart. ' How do you feel now about being confirmed ?' 
' Not by a great deal, as I could wish.' • I suppose you feel it a 
great thing to do : would you wish not to be confirmed ?' ' No — 
I wish to serve God.' ' And what good do you expect it will do 
you V l None at all, except I go with a true heart.' ' What does 
Confirmation mean ?' ' The giving up of the heart to God.' ' But 
were you not given up to God soon after you were born ?' ' Yes, 
when I was baptized. 5 ' Then why do you want to be confirmed V 
( To give up myself to God. 7 c It will cost you a good deal : there 
is so much to be given up first. Would you give your heart wholly 
to God?' * I will try.' 'Is there nothing in the world that you 
love so well as God ?' ' I do not think there is.' ' But can you 
ever perform these great things that you are going to promise?' 
' Not without God's help.' ' But to whom does God give his help ?' 
' To them that ask him.' ' But what hope have you of God's help ?' 
' Because he has promised.' ' And why did God promise it to you ?' 
1 Because Jesus Christ died for sinners.' ' Now you will promise to 
renounce all that the devil, the world, and your own wicked heart 
tempt you against following the word of God ; which of these three 
do you find to be the hardest?' 'I think I find my heart the 
greatest trouble.' ' And how do you expect to overcome ?' ' By 
faith, by believing in Jesus Christ so as to love him.' ' What are 
the Articles of the Christian faith?' 'All that the Bible tells me 
of Jesus Christ.' 'And do you really believe all that you read 
about him ?' ' I hope I do, but not enough.' ' Do you believe in 



390 VIEW OP THE CHRISTIAN MINISTRY I 

him, so as to try to seek him V ' I hope I do, but not enough : I 
wish I did.' ' What do you think of God's commandments ? Do 
you think you can keep them ?' ' By God's grace I will try : I 
find them very comfortable.' — There was little enlargement of 
mind, but hopeful signs of the guidance of the Spirit of truth. 
Monosyllables, however, that in other instances betoken only a cold 
and unmeaning assent, in her case evidenced at once the timidity 
of her character, and the sincerity of her profession. 

We have only to recommend the sealing of Confirmation en- 
gagements at the Sacramental Table ; not always as an immedi- 
ate consequent, but as connected with a due preparation, and a 
competent judgment of Christian intelligence and sincerity. No- 
thing indeed can be more injudicious or more injurious, than hur- 
rying young persons, immediately after Confirmation, to the Lord's 
Table ; as if we might dispense with all scrutiny of their profession, 
and all intelligent preparation for that solemn ordinance. Where 
their consciences are not benumbed in formality or indifference, 
this rash decision has usually issued in a heartless profession, char- 
acterized by indolent unavailing regret. We would not indeed 
wilfully err on the other extreme, and expect every thing to he 
quite satisfactory — "We wish their perfection," but we must not wait 
for it ; nor should we debar them in almost the lowest gradation of 
sincerity (for what more had the Apostles at the original institution 
of the supper ?) from an ordinance, which, by fixing them in com- 
munion with the Church, is most helpful to their establishment in 
the Gospel. 1 



CHAPTER Y. 2 

SACRAMENTAL INSTRUCTION. 



The Dispensation of the Sacraments must be considered as one 
of the^most important parts of our Ministry. For its efficient ad- 
ministration however we need sound and Scriptural apprehensions 
of their nature and uses, of the privileges and obligations connected 
with them, and of the medium by which their grace is received 

1 See an interesting view of Confirmation, connected with attendance at the Lord's 
table in the memoir of Rev. G. T. Bedell, D.D. Philadelphia. On the admission of serious 
young porsons to the sacrament. Comp. Philip Henry's Life, pp. 11, 84, 195, and also 
Scott's Life. pp. 619, 620— and an excellent Catechism by Rev. J. Bickersteth. 

2 This chapter is published separately in an enlarged form. 



SACRAMENTAL INSTRUCTION. 391 

and applied. Our Homily well states their distinct character — 
1 In prayer we beg at God's hands all such things as otherwise we 
cannot obtain. In the Sacraments he embraceth, and offereth 
himself to be embraced of us.' 1 In opening a more full discussion, 
we advert to their primary object ; which is, to exhibit Christ in all 
the rich treasures of grace and salvation. For, ' Christ being ta- 
ken away,' — as Bishop Davenant admirably observes — ' there re- 
mains nothing in the Sacraments but an empty show.' 2 In this 
view we cannot but acknowledge the full love of our God in these 
gracious ordinances — so fraught with encouragement to our faith, 
and so eminently conducive to our holiness. For while they bring 
our Great Redeemer vividly before our eyes, they at the same 
time, 'serve as bonds of obedience to God, strict obligations to 
the mutual exercise of Christian charity, provocations to godli- 
ness, preservations from sin, memorials of the principal benefits 
of Christ.' 3 It is indeed a melancholy instance of the perverseness 
of the human mind, that these enriching blessings should from 
their misuse or neglect be so unfruitful to the church — that these 
ordinances — intended to cement the body of Christ in one fellow- 
ship 4 — should be the matter of ceaseless controversy and division. 
For Hooker's statement is beyond question, that 'Sacraments, 
are more diversely interpreted and disputed of, than any other part 
of religion besides.' 5 

In order to arrive at some accurate view of the subject, we will 
expound the comprehensive definition of a Sacrament, which our 
Church has given for the instruction of her younger members. 
She explains it to be an ' outward and visible sign of an inward 
and spiritual grace given unto us ; ordained by Christ himself, as 
a means whereby we receive the same, and as a pledge to assure 
us thereof.' 6 

The Ordination of Christ himself — the Divine Head of the 
Church — is justly laid as the ground of this ordinance. Who be- 
sides has the prerogative to ordain ? — " Go ye, and teach all na- 
tions, baptizing them — This do in remembrance of me"- 7 — here is 
his " image and superscription" stamped broad and clear upon the 
Sacraments of the Church. And so sacred is their authority and 
entireness, that to add to their number, and to violate their integ- 
rity, is the high treason of altering the royal seat— the defilement 
of setting " up our threshold by God's threshold, and our post by 

1 Homily on Prayer and Sacraments. 2 On Col. ii. 11. 

3 Hooker, Book v. lvii. 2. 4.1 Cor. x. 17. xii. 13. 5 ib. ut supra. 

6 Catechism. i Matt, xxviii. 19. Luke xxii. 19. 



392 VIEW OF THE CHRISTIAN MINISTRY! 

God's posts." 1 The Church indeed rightly claims the liberty of 
prescribing the mode and circumstantials of their celebration. 2 But 
she never places her own requisitions upon a Divine basis. She 
maintains the strictest regard to the spirit of the Apostolic rules, 3 
and carefully preserves both the substance and form of the elements, 
and the representation of the inestimable blessings which they 
shadow forth. 

Our definition next proceeds to the more distinct description of a 
Sacrament, considering it as a sign — a means — and a seal — of 
grace. 

It is obviously a sig7i — ' a sign of profession, and a mark of 
difference, whereby men are discerned from others :' 4 ' a mark of 
distinction, to separate God's own from strangers.' 5 Thus the sign 
of circumcision distinguished the Jews from the Heathen around 
them ; and the Christian Sacraments are the open ' badges of 
Christian men's profession' before the world. 7 Thus also their out- 
ward parts are the signs of their inward and spiritual grace 8 — 
' visible signs of invisible grace.' 9 Indeed they may be called ' the 
visible words,' 10 as representing to our eyes what the word speaks 
to our ears. ' In the word we have the promises of God. In the 
Sacraments we see them.' 11 

Yet they are far from being empty signs, or naked representa- 
tions. l It greatly offendeth' — says our great writer — ' that some, 
when they labour to show the use of the holy Sacraments, assign 
to them no end but merely to teach the mind by other sources that, 
which the word doth teach by hearing. For where the word of 
God may be heard, which teacheth with much more expedition and 
more full explication any thing we have to learn ; if all the benefit 
we reap by Sacraments be instruction, they which at all times have 
opportunity of using the better means for that purpose, will surely 
hold the worst in less estimation. There is of Sacraments undoubt- 
edly some other more excellent and heavenly use.' 12 

This l more excellent and heavenly use' our Church defines to be 
a ' means, -whereby we receive the grace given to usJ They are 
'visible signs, expressly commanded in the New Testament, 

I Ez. xliii. 7. 2 Art. xx. 3 i Cor. xiv. 26, 40. 

* Art. xxvii. 5 Hooker, Book v. Ivii. 2. e Rom. iv. 11. 

* Art. xxv. Comp. Acts ii. 37 — 46. 8 Art. xx. xxv. xxvii. and Catechism. 

9 Homily on Prayer and Sacraments. Hooker v. 1.3. This is also the Definition of the 
Council of Trent. Sess. xiii. c. iii. 

10 Augustine calls them 'verba visibilia.' Hooker's MSS. note v. Ivii. 3. (Keble's 
Edit.) 

II Bishop Jewell on the Sacraments, Edit. 1611, p. 261. 

12 Hooker v. Ivii. 1. See also his remarks on ' the Christian Letter' Appended to Book 
v. ii. 703. (Keble's Ed.) 



SACRAMENTAL INSTRUCTION. 393 

whereunto is annexed the promise of free forgiveness of our sins, 
and of our holiness and joining in Christ.' 1 ' Sacraments ordained 
of Christ be not only badges or tokens of Christian men's profes- 
sion ; but rather they be effectual signs of grace and of God's good- 
will towards us, by the which he doth work invisibly in us? 2 This 
is in strict accordance with the Scripture testimony. In reference 
to one Sacrament — ' We are born of water and of the Spirit — 
buried with Christ by baptism unto death. Christ sanctifleth and 
cleanseth his Church with the washing of water. God hath saved 
us by the washing of regeneration, and the renewing of the Holy 
Ghost. Baptism doth now save us.' 3 In individual instances — 
the baptized Apostle was manifestly strengthened by the holy or- 
dinance. 4 The baptized eunuch — the jailor also — " went on his 
way rejoicing." 5 If the references to the other Sacrament are not 
equally full, they are not less decided. " The cup of blessing which 
we bless, is it not the communion of the blood of Christ ? The 
bread which we break, is it not the communion of the body of 
Christ?" 6 How largely the Pentecostal converts were refreshed by 
this communion, their brief history fully testifies. 7 We cannot, 
therefore, doubt that the Scripture designates ' these heavenly cere- 
monies' 8 as a means of rich and special grace. They exhibit the 
blessings of the Gospel to all. But to the faithful receiver they 
convey to his very bosom the blessings which they exhibit. 

We complete our exposition of the Sacrament by setting it out, 
not only as a means of grace, but a pledge to asstire us thereof. 
Thus " the sign of circumcision was a seal of the righteousness of 
the faith." 9 The corresponding Sacrament of baptism is also a 
seal of the remission of sin to the worthy recipient. 10 "This cup," 
spake our Lord at the sacred supper, " is my blood of the New 
Testament" ' representing his blood as shed to make way for the 
new covenant, and to ratify it as valid for their benefit^ 1 — not 
making the covenant more valid in itself, but ' certain sure wit- 
nesses, strengthening and confirming our faith 12 to apprehend and 
apply it. ' God's gift' — as Archbishop Sandys excellently remarks 

I Homily on Prayer and Sacraments. 2 Art. xxv. 

3 John hi. 5. Rom. vi. 4. Eph. v. 26. Tit. hi. 5. 1 Pet. hi. 21. 

4 Acts ix. 18 — 20. Yet — as our Church accurately expressed it — ' faith is confirmed 
and grace increased by virtue of prayer to God. Art. xxvii. Comp. verse 11. xxh. 16, 
also the Baptism of our Divine Master. Luke hi. 21, 22. iv. i. Compare also Cyprian's 
description of the comfort of his Baptism quoted by Mr. Faber. Primit. Doctr. of Regen- 
eration, pp. 37 — 39. 

5 lb. viii. 33, 39. xvi. 33, 34. s i Cor. x. 16. 7 Acts ii. 42—47. 
8 Hooker v. lvii. 3. 9 Rom. iv. 11. 

10 Acts ii. 38 : xxh. 16. Compare Nicene Creed, Art. xxvii. 

II Matt. xxvi. 28. Scott in loco. Compare Bishop Hopkins' Works, ii. 440. 
12 Art. xxv. Hooker v. lvii. 2. 

50 



394 VIEW OF THE CHRISTIAN MINISTRY : 

— * without sealing is sure, as he himself is all one without chang- 
ing. Yet to bear with our infirmity, and to make us more secure 
of his promise, to his writing and word he added these outward 
signs and seals, to establish our faith, and to certify us that his 
promise is most certain.' 1 

Thus far we have endeavoured to set out what, according to the 
definition of the Church and in strict harmony with Scripture, 
forms the sum and substance of a Sacrament. The statement of 
the Foreign Reformers, as embodied in their public confessions, or 
as they can be elicited from a careful study of their writings, seem 
to be marked with some variation ; nor do the most sound of them, 
in the writer's judgment, come up to the completeness of the An- 
glican exposition. 2 

We next advert to the medium, by which sacramental grace is 
conveyed. Let it never be supposed^ that there is any innate 
grace in these holy ordinances. They are what they are, not by 
inherent efficacy, but by Divine institution. They are — as our 
Church most accurately defines them — means only, not sources of 
grace. The blessing is not in them. But it flows through them 
from the Great Fountain Head. Nor let this be thought to be a 
mere verbal distinction. To make them — as some appear to do — 
sources of grace, is to put them in the place of Christ. To ac- 
knowledge them as means, is to depend on Christ in them, to look 
for his grace imparted by them, to honour his appointment in their 
diligent improvement, and thus to ensure his gracious acceptance. 
We ascribe nothing to the instruments : all belongs to him, who 
condescends to work by them. Eminently clear and evangelical 
is the statement of Bishop Ridley — ' Every sacrament hath grace 

1 Sermons, Parker Society Ed. pp. 303, 304. — 'Sweeter it is unto us than honey, 
where we are certified by this outward sacrament of the inward grace given unto us through 
his death, when in him we are assured of remission of sins and eternal life. Better food 
than this thy soul can never feed upon.' Ibid. p. 89. 

2 Zuingle's views of the sacrament were far short of the truth. He speaks of them 
as 'signs, by which the receiver gives to the Church a pledge of his faith' (Fol. Works 
ii. 198 ; also 202, 204. See Bishop Hall's judgment of his doctrine. Christian Modera- 
tion, Book ii. Rule viii.) Calvin's systematic statement goes further, but not far enough, 
— ' testimonies of Divine favour to us, confirmed by outward signs, combined with the 
pledge of our piety to him.' (Instit. iv. xiv. 1.) In his free and later communications 
with his friends, however, he rises to a more full and enlarged view. He speaks of 
'agreeing with Luther, that the sacraments are not empty signs — that in baptism the 
power of the Spirit is present to wash and regenerate us ; and that the sacred supper is a 
spiritual feast, in which we truly feed on the flesh and blood of Christ.' Epist. p. 82. 
Bucer's views of baptism appear to have been generally sound. (On Matt. xix. et De vi 
baptismi in his ' Scripta Anglicana.') On the Lord's Supper he exhibits spiritual appre- 
hensions. (' We are taught,' he says, 'that the body and blood of Christ are received by 
faith.' Tetrapol. Confess.) though his mind was much clouded by the Lutheran dogma. 
Bullinger's Sermons on the Sacraments lately edited from his Decades, by the Norrisian 
Professor at Cambridge, have the general imprimatur of the Anglican Church. Luther's 
views on Baptism are full, though of course their weight is somewhat weakened by his 
Mystical and unscriptural theory of the other Sacrament. See on Gal. hi. 27. 



SACRAMENTAL INSTRUCTION. 395 

annexed to it instrumentally. It hath not grace included in it ; but 
to those that receive it well it is turned to grace. After that man- 
ner, water in baptism hath grace promised, and by that grace the 
Holy Spirit is given ; not that grace is included in water ', but that 
grace cometh by water. 11 To the same purport writes the judi- 
cious Hooker — ' Sacraments really exhibit, but for aught we can 
gather out of that which is written of them, they are not really, 
nor do they really contain in themselves, that grace, which with 
them or by them it pleaseth God to bestow. 12 

Bishop Ridley — let it be observed — limits the promise of grace 
in the sacrament to them that receive it well. And indeed, while 
our Church clearly insists upon the unworthy administration as no 
bar, 3 she clearly sets out a worthy reception as an indispensable 
mean, to the blessing, ' The sacraments were ordained, that we 
should duly use them. And in such only as worthily receive the 
same, they have a wholesome effect and operation. But they that 
receive them unworthily, purchase to themselves damnation, as St. 
Paul saith.' 4 To presume that they would work alike when they 
are improved or profaned, is indeed the essence of Romish supersti- 
tion ; contravening the Divine rule expressly given to preserve the 
purity of worship — "Them that honour me I will honour, aud 
they that despise me shall be lightly esteemed." 5 ' The real pres- 
ence o* Christ's most precious body and blood' — as Hooker most 
accurately states — ' is not therefore to be sought for in the Sacra- 
ment, but in the worthy receiver of the Sacrament — in the heart 
and soul of him which receiveth.' 6 

Our Church justly points out faith as the principle of a worthy 
reception, and the only medium through which the blessing is ap- 
plied. To such alone, as ' rightly, worthily, and with faith receive 
the same,' does she conceive the ordinance to be a real and spiritual 
participation. 7 And this is in strict harmony with Scripture. If 
we are " buried with Christ in baptism," we " are risen with him 
from this burial through the faith of the operation of God. 11 * 
The " baptism that doth now save us," is expressly stated to be — 
" not the putting away of the filth of the flesh," the mere external 
ceremony — " but the answer of a good conscience toward God" — 
the act and profession of faith.* The unworthy partaking of the 

i Works, Parker's Society Ed. pp. 240, 241. 

2 Book v. lxvii. 6. Compare lvii. 4. 3 Art. xxvi. 4 Art. xxv. 

s 1 Sam. ii. 30. 6 Book v. lxvii. 6. Compare Waterland, chap. v. 

7 Art. xxvii. xxviii. 8 Col. ii. 12. 

9 1 Peter iii. 21. 'It is not the water, but the faith,' (saith good Bishop Hall, alluding 
to this text) 'for "who takes baptism without a full faith," — saith Jerome — "takes the 
water, takes not the Spirit." Baptism therefore without faith cannot save a man, and by 
faith does save him.' — Ep. Dec. v. Ep. iv. 



396 VIEW OF THE CHRISTIAN MINISTRY! 

holy supper is — " not discerning the Lord's body." 1 The due re- 
ception therefore must be in the exercise of that intelligent faith, 
which discerns the great end, substance, and blessing of the ordi- 
nance. 

Indeed we cannot but bless God for the singular wisdom, which 
guided the general statements of our Reformers on this important 
subject. They took up their position in the true mean between 
Rationalism and Romanism. They expounded high and glowing 
views of sacramental grace. But they avoided the Patristic and 
Romish error, by grounding it on the promise of the covenant, and 
linking it with the instrumental agency of faith. We need only 
refer to the Baptismal services, where the pra)^ers are little more 
than the promises taken hold on by faith, and the exhortations en- 
courage an undoubting confidence, grounded upon the manifested 
work and love of the Saviour. We are aware indeed, that state- 
ments have been produced from their writings, on the side of exag- 
gerated views of the Sacraments. But we are persuaded that a 
careful comparison will exhibit these statements as connected with 
the grand principles of the Gospel, and w T ith a more precise limita- 
tion than is often given to them. Nor must it be forgotten, that 
they are applied to the whole ordinance — not to the bare external 
ceremony — reminding us (with our Homily) ' that faith is a neces- 
sary instrument in all these holy ceremonies, for that, as St. Paul 
saith, " without faith it is impossible to please God." ' 2 Indeed to 
insist upon the efficacy of the Sacraments without this necessary 
mean, is ' basely to bind ourselves to the elements and the crea- 
tures' 3 — to make the ordinances matter of idolatrous dependence 
rather than of warranted scriptural improvement — as if the Sacra- 
ment itself gave and did every thing by its innate grace. 

It seems necessary, in order to complete our view of this part of 
our Ministry, to advert, as briefly as possible, to some principal 
errors on the right hand and on the left. That there should be 
errors — diversified and important errors — connected with so much 
difference of judgment and corruption of heart, is no marvel. The 
ordinances themselves are holy. Yet man's perverseness makes 

i 1 Cor. xi. 29. 

2 Homily on Sacrament, Part i. Take an example from Cranmer, who perhaps may 
be considered to have spoken most strongly on the subject of the Sacraments. Speaking 
of baptism — ' Some will say, 'How can water work such great things?' To whom I an- 
swer — That it is not the water that doeth these things, but the almighty word of God 
(which is knit and joined to the water,) and faith, which receiveth God's word and 
promise. For without the word of God, water is water, and not baptism.' Catechism, 
1548. 

3 Homily ut supra. Bishop Hopkins gives very valuable views of the necessity of 
faith, as the mean of spiritual efficacy in the use of the Sacraments. Works, ii. pp. 434. 
—445. 



SACRAMENTAL INSTRUCTION. 397 

them the occasion of sin and fearful provocation even in the pro- 
fession of a sound faith. 1 Who needs not the warning — " Let him 
that thinketh he standeth take heed lest he fall ?" 2 

Archbishop Leighton admirably remarks upon the two extremes 
of Sacramental error — ' First, of those that ascribe too much to 
Sacraments, as if they wrought by a natural inherent virtue, and 
carried grace in them inseparably. Secondly, of those who ascribe 
too little to them — making them only signs and badges of our pro- 
fession.' 3 

To the first of these errors of excess we have already adverted. 
Others not less momentous we would briefly notice — such as 
making the Sacraments the casual ground of our justification. 
which the Apostle distinctly states to be subverting the foundations 
of the Gospel 4 — connecting the grace inseparably with the sign 
repugnant to the testimony of Scripture 5 — of the Church 6 and of 
fact — making these ordinances the exclusive means of grace, 
when the Scripture sets forth the preaching of the word as the 
grand instrument of salvation 7 — insisting upon them as absolute- 
ly — and not as our Church — only ' generally necessary' 8 — to sal- 
vation. These are errors of no small magnitude, which change 
the character, obscure the glory, and paralyse the influence, of the 
Gospel of the grace of God. They are characteristic of " another 
Gospel," 9 not worthy of the name. 

Yet we must not forget to guard against errors of defect, which 
work every way to the deterioration of our Ministry. Bishop 
Hoadley's Sacramental views were in consistency with the heretical 
school, to which he unhappily belonged. We should however 
deeply regret to mark any tendencies to his Rationalistic Theory 
connected with a sounder creed. Those symbols, which are em- 
ployed to represent and to convey such inestimable blessings, are 
far beyond naked signs. They claim our reverence, and they 
should exercise our faith. Animated as they are with life, let us 
honour them as a means, by which our gracious God ' doth not 
only quicken, but also strengthen and confirm our faith in him.' 10 
Unbelief is no less dishonourable to God, and paralyzing to his 
work, than formal superstition. 11 If the Sacraments are means of 
grace, ought we not to be looking for grace through them ? And 
may not their barrenness be too often explained — " Ye have not, 
because ye ask not ?' 12 To call to mind the rich and free promises 

i 1 Cor. x. 1—5. 2 ib. verse 12. 3 On 1 Peter hi. 21. 

4 Gal. v. 2—4. s Comp. Rom. ii. 28, 29. 

6 Which limits the blessing to the worthy recipient. Art. xxv. 

t 1 Cor. i. 21. 8 Catechism. 9 Gal. i. 6, 7. 

w Art. xxv. » Matt. xiii. 58. xvii. 19, 20. Mark vi. 5. 12 James iv. 2. 



398 VIEW OF THE CHRISTIAN MINISTRY I 

here sealed to us, to lay hold of them by faith — to consider the 
seals as the earnests of the blessings to be applied in God's best 
time — this would establish a confidence fraught with life and 
energy, hope and joy to our Christian profession. ' Where they are 
not either through contempt unreceived, or received with contempt, 
we are not to doubt, but that they really give what they promise, 
and are what they signify. For we take not baptism, nor the 
eucharist for bare resemblance or memorials of things absent 
neither for naked signs and testimonies, assuring us of grace re 
ceived before ; but (as they are indeed and in verity) for means ef- 
fectual, whereby God, when we take the Sacraments, delivereth 
into our hands that grace available unto eternal life, which grace 
the sacraments represent or signify.' 1 

The great importance of this subject, as a component part of the 
Christian Ministry, has appeared to the Writer to demand this ex- 
tended discussion upon the general question of the Sacraments. 
We now proceed to advert to the specific character, privileges, and 
obligations connected with each of them separately. 



I.— BAPTISM. 

" What mean ye by this service" — might be asked of us by 
many, who bring their children to baptism only as an ecclesiastical 
rite — the custom of the place — and the ordinary mode of giving 
them their name. Baptismal instruction is therefore — as Bishop 
Burnet reminds us 2 — most important. Our people need for the 
most part, very full and clear expositions of the nature of this 
Sacrament, in the three-fold definition which our Church has given 
— as a sign — a seal — a means — of grace. As a sign, it marks 
our original guilt and impurity ; and our cleansing by the blood of 
Christ, and the regenerating influence of his Spirit. As a means 
— it encourages the prayer of faith for the communication of his 
favour and grace. As a seal of the covenant of grace, by which 
we are mutually engaged to God, and God to us — it assures our 
faith of the manifested favour of God to His believing people and 
their seed. 

That there should be any controversy as to the subjects of Bap- 
tism, is a matter of some marvel. There was none in the Apos- 
tolic, or in the Primitive Church. The circumcision of infants, 
and the substantial identity of circumcision with baptism 3 — the 

i Hooker, book v. lvii. 5. 2 Past. Care, ch. viii. 3 Col. ii. 11, 12. 



BAPTISM, 399 

covenant promises of God extending to the believer's seed' — the 
clear encouragement of the Saviour in admitting children into his 
kingdom 2 — the unfettered baptismal commission extending to " all 
nations" 3 — to infants therefore as a corporate part of nations — in 
conformity with this command, the Apostolical records of the bap- 
tism of whole households 4 — the acknowledged practice of the early 
Christians — these particulars combine to strengthen and confirm 
the declaration of our Church, that ' the baptism of young children 
is in any wise to be retained in the Church, as most agreeable with 
the institution of Christ. 5 If we are called upon for a plain com- 
mand, we are ready to adduce it. God charged his people upon 
the strictest penalty, to bring their children into covenant with 
himself — and that by the seal of the Gospel. 1 Until therefore 
the repeal of the statute, and the sentence of their exclusion be 
produced, we will thankfully hold to the judgment of Bishop Hall 
— ' children are the blessing of parents ; and baptism is the bless- 
ing of children and parents.' 8 

The Divine institution of this Sacrament of admission sufficient- 
ly attests its spiritual character. Its privileges are therefore ac- 
cordant with this character — an investiture with all the blessings 
of the Christian covenant. 9 The grace connected with this ordi- 
nance is " a death unto sin, and a new birth unto righteousness" 19 — 
a real, not a relative change. 

Yet experience and observation too plainly prove, that its priv- 

i Gen. xvii. 7. Acts ii. 39. See Calvin Instit. iv. 16 ult. 2 Mark x. 13—16. 

3 Matt, xxviii. 19. 4 Acts xvi. 15, 33. 1 Cor. i. 16. 5 Art. xxvii. 

e Gen. xvii. 9—14. 7 Rom. iv. 11. 8 Epist. Dec. v. 4. 

9 Comp. Rom. ix. 4, 5. These privileges belonged to the Lord's visible people — not as 
converted (for the contrary was their palpable character, verses 3, 6.) but as circumcised. 
Comp. Deut. xiv. 1. Thus our Lord gave the same investiture to those, who had mani- 
festly no true and personal interest in the blessings (Luke xv. 2. 31). Our Church there- 
fore, upon the assumed identity of circumcision and baptism, not doubting that the privi- 
leges under a more enlarged dispensation were at least equally full — details the Jewish 
privileges as the substantial appendage of Christian baptism (Catechism). The title in 
both cases was the admission into covenant with God ; though, unless when it was pleaded 
and brought out in faith, it was virtually a title without possession. We may observe 
also in connexion with this subject, the distributive individuality with which the Apostle 
invested the several members of the visible Church with baptismal privileges — "as many 
of you" (not some — or as elsewhere (Phil. i. 7,) all, en masse,) "as have been baptized 
into Christ have put on Christ," (Gal. iii. 27). Would the Apostle have hesitated- in 
making this investiture a matter of thanksgiving 1 Wherein would this differ from the 
thanksgiving severally pronounced in our service respecting baptized infants 1 If this 
were warrantee in the case of Judaizing, backsliding professors (iv. 19, 20. v. 4, 15) 
much more is it in the case of infants, where no open ground of exclusion can be shown. 
We conceive this fully to justify the letter of our service, as applied to the visible church. 
The spirit of the service, as applied to the true church, is to be explained upon the 
general consistent principle of spiritual and acceptable worship. But we cannot forbear 
to admire the precise Scriptural accuracy of our Liturgical service. The difficulties, 
which after all may remain upon some minds, belong not so much to the church as to 
the Scripture, to an imperfect apprehension of the popular language and statements of the 
inspired writers. 

10 Catechism. 



400 



VIEW OF THE CHRISTIAN MINISTRY : 



ilege and grace are not necessarily and in all cases connected 
with the external administration. We surely can only expect the 
blessing where God is honoured in the improvement of the ordi- 
nance, and where the ends for which he appointed it are duly re- 
garded. The design is, that the child of Abraham — the only true 
member of the Church — may here plead and make good his chil- 
dren's interest jointly with his own in the favour and grace of God. 
It is not merely a dedicatory 1 — but chiefly a covenanting service 2 
— pleading and embracing for his child the promises of grace. In 
affixing therefore the seal of God's own covenant in his appointed 
ordinance, we give thanks, as in duty bounds for the child's in- 
terest in this large expanse of mercy. For whether the grace be 
vouchsafed at the moment, or at some future period ; as confirmed 
to our faith by God's own seal, it is alike in both cases a just 
ground of present confidence, and therefore of grateful acknowl- 
edgment. 

In reply to the difficulty, which here meets us, arising from the 
indiscrimination of baptism, we reply — We are Ministers by Di- 
vine appointment in a mixed Church. 3 Yet we can only adminis- 
ter spiritual ordinances in a spiritual frame. To conceive of accept- 
able ordinances for hypocrites and unbelievers is an anomaly — To 
accommodate the service of the Church to the temperament of " the 
mixed multitude," would be to rob the true Christian of his war- 
ranted and enlarged confidence in " the promises of God" applied "by 
us," 4 — and to approach God with a worship that could not be pleas- 
ing to him. 5 If therefore the ordinance be profaned, as doubtless it 
is most fearfully — on whom lies the responsibility? Not on us, 
who — as the Ministers of Christ — can only administer ordinances 
suited to his own spiritual Church and Service, but on those who 
make his spiritual service a mockery. Doubtless it is the duty of 
unbelievers, now as under the old dispensation, to present their 
children to God in solemn worship and professed covenanting. 6 
But it is their sin that they perform this bounden duty in an un- 
godly and unacceptable manner. 

In conformity therefore with the general character of acceptable 
worship, our Baptismal service is framed — not, as some would have 
it, upon the principle of charity ', but of faith. The ordinance is 
" the seal of the righteousness of the faith" 7 — " that is, of God s 
way of acceptance pleaded and applied by faith. The seal there- 
fore only confirms the promise in the exercise of faith. In the 

i 1 Sam. i. 28—28. 2 Gen. xvii. 9, 10. 

3 Matt. xiu. 30, 47. xxv. 1,2. * 2 Cor. i. 20. 

5 See Heb. xi. 6. 6 Hooker v. lxiv. 5. 7 Rom. iv. 11. 



BAPTISM. 401 

case of the adult, personal faith is the indispensable requisite. In 
the case of the infant, faith on its behalf, such as was honoured in 
similar cases of helplessness 1 — will here be equally encouraged. 2 
The child thus "brought to Christ" will be counted as if he 
" came to him" — a welcome subject of his heavenly kingdom. 3 

Hence it is obvious that a doubting spirit, or positive unbelief, 
substitutes uncertainty and suspicion in the place of the appropriate 
act and thanksgiving of faith. And can this be honourable to 
God ? Does it not of itself, according to the rule of his kingdom, 4 
nullify the desired blessing ? So far as " faith is made void, the 
promise is made of none effect." 5 On the other hand a Christian, 
bringing his child to the font for the sign and seal of spiritual re- 
generation, in the assurance of his joint interest in the promises of 
the covenant : the sponsor at the same time, in dependence on the 
promises, engaging in the child's name to renounce the service of 
his enemies, ' to believe in God, and to serve him,' and joining in 
prayer for the confirmation of those privileges to the child ; such a 
sight exhibits a clear and animating warrant of faith, most honour- 
able to the sacred ordinance. God honours his own name — his 
sovereignty in the gift of faith — his faithfulness in the acceptance 
of his own gift. 

How enlivening and practical is the constraint of this Sacra- 
ment ! The child in his first dawning intelligence finds ' his name 
put into the gospel grant' 6 — himself therefore a dedicated child — 
taken out of the evil world, and pledged to the service of God. To 
encourage his faithfulness, he feels himself surrounded with the 
special guardianship of a covenant-keeping God, introduced into his 
family, commended to the prayer and sympathies of every member 
of the household, brought under the blessing of all the means of 
grace — specially under the teaching of " the Holy Scriptures, which 
are able to make him wise unto salvation, through faith which is 
in Christ Jesus." 7 But he must not sleep insensible of his obli- 
gations. His responsibilities are now commenced. ' The sign of 
the cross 5 on his forehead will never be effaced from the eye of God : 
nor the day of his Baptismal consecration blotted out of his book. 
In the obligations and privileges of the covenant into which he has 
entered, are contained all the quickening motives to personal de- 
votedness. And therefore his unfaithfulness will not be judged as 
the heathen, who " knew not his Lord's will," but as " the servant, 

i See Matt. viii. 6. 10. ix. 2. xv. 22— 28. Mark ix. 23— 27. 
2 Compare Matt. xxi. 22. James i. 6, 7. 3 Mark x. 13, 14. 

* Matt. ix. 29. 5 R om . iv. 14—17. 

6 Matthew Henry's Treatise on Baptism, p. 120. i 2 Tim. iii. 15. 

51 



402 VIEW OF THE CHRISTIAN MINISTRY I 

who knew his Lord's will, neither did according to his will, and who 
shall be beaten with many stripes." 1 

The office of Sponsors — though in the letter an human ordi- 
nance — yet in the spirit of it, seems an essential appendage. 
Baptism is not merely an office of dedication, but of covenanting 
with God. If therefore the infant be a party in the contract, he 
must appear by his Surety, who may represent in his own person 
the child's fidelity to his engagements. Hence the canons require 
communicants for this office, as the accredited pledge of sincerity. 
Nor is this Christian standard less necessary as respects the child. 
We must here " know no man after the flesh" — no consideration 
of convenience, relationship, or worldly advantage. The one prin- 
ciple of our choice is — ' Who will be most helpful in training the 
child for God V The difficulty of obtaining satisfactory Sponsors 
may often delay baptism, sometimes even remove the children 
wholly from us. Yet the very difficulty often brings conviction of 
an unchristian life, which makes Christian interference unconge- 
nial and nugatory. We would, however, invite our communicants 
to step in, where needful, for this office of love, diligence, sympa- 
thy, prayer and helpfulness. We would explain the difficulties 
which hinder their engagement in this sacred proxy ; as if it in- 
volved them in the wilful responsibility of the child ; or this mis- 
conception being removed, as if it were only an empty and fruitless 
vow. We must not expect the ordinances of the church to change' 
It is much more important to maintain their due tone and dignity 
by a Scriptural discipline, than to draw a promiscuous multitude 
within our external pale, at the expense of all the sacredness of the 
sacraments, and to the serious injury of religion. 

We must remind Parents and Sponsors that the dedication of a 
child to God, though an acceptable, is a most solemn and responsi- 
ble service. How awful the profanation of " offering the blind for 
sacrifice !" 2 Let them understand what they do — binding them- 

1 Luke xii. 47, 48. Thus P. Henry ' in dealing with his children about their spiritual 
state, took hold of them very much by the handle of their infant baptism ; and frequently 
inculcated upon them, that they were born in God's house, and were betimes dedicated 
and given up to him, and therefore were obliged to be his servants.' Life, p. 83. Com- 
pare Psalm cxvi. 16. Thus his son bears his personal testimony to the value of this ordi- 
nance. ' I cannot but take occasion' (said he) ' to express my gratitude to God for my 
infant baptism; not only, as it was an early admission into the visible body of Christ; 
but as it furnished my pious parents with a good argument (and as I trust through grace 
a prevailing argument) for an early dedication of my own self to God in my childhood. 
If God has wrought any good work upon my soul, I desire with humble thankfulness to 
acknowledge the moral influence of my infant baptism upon it.' Treatise on Baptism, 
p. 118. ' As to the real influence of baptism, — he adds, however, in another place — ' when 
the children grow up, we are sure that their baptismal regeneration, without something 
else, will not bring them to heaven : and yet it may be urged in praying to God to give 
them grace, and in persuading them to submit to it.' Matthew Henry on Baptism, pp. 
130, 131. 2 Mai. i. 8. 



403 

selves and their children to the service of God — and why they do 
it — i n conformity to the appointment of God, and to the terms of 
the covenant, which is the ground of this Baptismal dedication. 
Let them know, that by this sacred act they profess their personal 
consecration to his service, (for who can give his child freely and 
sincerely, except he had " first given his own self, to the Lord ?") 
and give their pledge, that their children shall be the Lord's for 
ever — trained for his service and glory. Let them be reminded of 
the great honour of this most responsible trust, and of the fearful 
guilt of neglecting it. Where it is practicable, no sponsors or pa- 
rents should present themselves at the font without previous Minis- 
terial instruction j 1 that they may, under the Lord's blessing, at- 
tend upon this ordinance with a penitent, upright, believing, and 
thankful spirit — presenting an " holy, and acceptable," as well as a 
" reasonable service." 

Nor should we forget to inculcate the improvement of the bap- 
tismal engagements. Much use may be made of them as a re- 
straint from sin 2 — an excitement to duty — a support to faith — and 
an encouragement to prayer ; while the remembrance of the in- 
vestiture of privileges may animate to press for a real participation 
of them ; as living members of a living Head — in spiritual com- 
munion with a spiritual church. 3 



IL— THE LORD'S SUPPER. 

Our course of instruction naturally passes from the initial sacra- 
ment to that, which marks the complete privilege of Church mem- 
bership — the one marking the commencement, the other the sup- 
port of, the spiritual life. 

This sacrament connects itself with the great doctrines of the 
Gospel. Man as a sinner was condemned under the everlasting 
curse of the broken law. God accepts the vicarious death of his 

1 Address to Parents and Sponsors on Baptism, by the Rev. P. Booth, B. D., Norwich. 
For a full view of the whole subject, the writer refers to a ' Treatise on Baptism,' by his 
friend and brother the Rev. E. Bickersteth— a work fraught with useful information and 
sound practical instruction. 

2 Luther mentions a Christian woman — ' Q.uae quoties tentabatur, non nisi baptismo 
suo repugnabat—dicens brevissime — Christiana sum.' 'Intellexit enim hostis' — adds 
Luther — 'statim virtutem baptismi, et Jidei, quce in veritate promittentis pendebat, et 
fugit ab to? 

3 In some of the American churches the baptized children are assembled periodically 
in the church, with their natural and spiritual guardians, and addressed by their pastor 
upon the obligation of their vow. We could wish that similar ecclesiastical assemblies 
might be transferred into our Established system ; or at least, that the spirit of this in- 
teresting ceremony would imbue our ordinary Ministrations with a more frequent and 
affectionate enforcement of baptismal responsibilities. 



404 VIEW OF THE CHRISTIAN MINISTRY I 

own Son as his surety. The great Sufferer himself upon the eve 
of his death appointed this ordinance as a perpetual memorial of 
his acceptable sacrifice, and as a seal of the covenanted blessings, 
which it obtained for his Church. 

This memorial eminently illustrates the spiritual character of the 
ordinance. ' The remembrance which is thus ordained' (to use the 
beautiful language of Bishop Ridley) — x as the author thereof is 
Christ — both God and man ; so by the Almighty power of God it 
far passeth all kinds of remembrances that any other man is able 
to make, either of himself, or of any other thing. For whosoever 
receiveth this holy sacrament thus ordained in remembrance of 
Christ, he receiveth therewith either death or life. h Cherishing 
this spiritual remembrance, we shall be preserved from the snare — 
' lest of the memory, it be made a sacrifice ; lest of a communion, 
a private eating ; lest of two parts, we have but one — instead of a 
heavenly refection, a gross carnal feeding.' 2 

The distinctness and singular value of this ordinance is, that it 
appears to combine much of the real blessing of the other means. 
If preaching is to represent Christ crucified, to " do this in remem- 
brance of him" is to " show forth his death till he come." 3 ' Thus 
also, (as Dean Comber justly remarks) ' that which is more compen- 
diously expressed in the conclusion of our prayers through Jesus 
Christ our Lord — is more fully and more vigorously set out in this 
most holy sacrament ; wherein we intercede on earth in imitation 
of, and in conjunction with, the great intercession of our High 
Priest in heaven — pleading here in the virtue and merits of the 
same sacrifice, which he doeth there for us.' 4 

The sacramental table is therefore equally precious and honour- 
able as a command to be obeyed, and a privilege to be enjoyed. It 
is an exercise of faith — a remembrance of love — a covenant of 
dedication. Here our Divine Master's real and spiritual presence 
is specially vouchsafed. ' His body and blood are verily and indeed 
taken and received by the faithfuV And in this participation 
their souls are strengthened and refreshed, and their acceptance 
visibly sealed and established. 6 Here also we enjoy fellowship with 
the Lord's people as members of the same body, and partakers of 
the same privilege. 6 The sacramental graces (repentance and faith, 
hungering and thirsting for Christ, thanksgiving and brotherly love 7 ) 

1 Brief Declaration of the Lord's Supper. Works, Parker Society's Ed. p. 8. 

2 Homily on Sacrament, Part I. 3 Gal. iii. 1. with Luke xxii. 19. 1 Cor. xi. 26. 

4 Introd. to Communion Service. 

5 Catechism and Communion Service — Prayer in Post-Communion. 

8 1 Cor. x. 17. 7 Communion service throughout. 



405 

are excited by the contemplation of the Great Author of the ordi- 
nance in the wondrous act of his dying love. 

We insist upon these graces as qualifications for communion, 
and the profession of them is an intelligent and credible, though 
not always a satisfactory, profession of faith. We can warn hypo- 
crites, but we cannot exclude them. The king's eye only can in- 
fallibly see the unwelcome guest, and he will not fail to put him 
to shame. 1 Our duty is to set out the awful guilt of this profana- 
tion, 2 connected as it often is — not only with utter ignorance and 
hardness — but with a formal or self-righteous customary attend- 
ance, and with the neglect of the exercise of these graces, which 
alone can realize an acceptable or profitable improvement of the 
ordinance. 

Generally speaking — our instruction should be directed by Philip 
Henry's admirable rule — so ' to manage it, that the weak may not 
be discouraged, and yet that the ordinance might not be profaned ;' 3 
neither raising the standard too high for the humble, contrite, or 
even scrupulous ; nor lowering it to the generality of a formal 
profession ; using only the alluring compulsion of evangelical mo- 
tive. 4 

Our instruction must obviously vary according to the character 
of the recipient. To the ignorant, the spiritual character and the 
solemn obligations, of the ordinance ; the hypocrisy of uniting in 
the deep-toned abasement and elevated exercises of our mode of 
administration ; and most of all, the awful condemnation of un- 
worthy participation, are subjects of direct and awakening convic- 
tion. For how affecting is the consideration, that the " table" of 
the Lord (to accommodate the prophetic imprecation) will " become 
a snare before them, and that, which should have been for their 
welfare, will become a trap !"* To those toho wish to commence 
their attendance in this unsatisfactory state, we should strongly 
recommend delay, with much self-enquiry and earnest prayer for 
Christian sincerity and Divine illumination. Many persons in a 
state of conviction regard this ordinance as an end — rather than 
as a means to an end — they put it in the place of Christ, instead 
of using it as a means of coming to Christ. They have a strong 
impulse to come to the ordinance, but without any intelligent per- 
ception of its meaning. They must be taught, that the sacrament 
is not life, but food to support life ; food, which nourishes the living, 

i Matt. xxii. 11—13. 2 i Cor. xi. 27—29. 3 Life, p. 43. 

4 Luke xiv. 23. The exclusion of the ungodly, under every form, from this ordinance, 
seems to be directly implied, if not commanded — Ezek. xliv.'6 — 9. Comp. 1 Cor. x. 16 
—21, also Ex. xii. 43, 48. 5 p sa lm lxix. 22. 



406 VIEW OF THE CHRISTIAN MINISTRY I 

but cannot quicken the dead. Christ — not the ordinance — is life. 
Faith in him — not in the means — will ensure acceptance. To 
the sincere, but scrupulous, we must shew, that there is the sin 
of unbelief as well as of presumption — sin in refusing to come, as 
well as in coming unworthily — the guilt of disobedience to the 
dying command of our best and dearest friend — the neglect of the 
privilege of a heavenly feast, of an open confession of the cross, and 
of brotherly communion with the followers of Christ. The early 
stage of awakened tenderness and concern needs special instruction 
and encouragement. The weakest disciple has an equal right to 
this ordinance with the most established. Perfect assurance is not 
required ; rather the want of it is supposed. The seal is given in 
confirmation of what was before a matter of doubt. Let the solem- 
nity of the ordinance enforce preparation, and its simplicity, en- 
courage faith ; and so let him come with humility and reverence ; 
and who can doubt of his acceptance 7 1 

The Sacrificial character and efficacy of this Ordinance — 
though supported by some names of note, have in the writer's 
judgment no warrant from Scripture, which often calls the death 
of Christ a sacrifice — nowhere the memorial of his death. In- 
deed the contrast drawn between the one offering of Calvary, and 
the continual remembrance and offering of the Jewish sacrifices 
seems clearly to contravene this view. 2 The studied substitution of 
the table for altar in the Sacramental service shews the judgment 
of our Reformers ; and though they have retained the name of 
Priest, yet it evidently is in reference to its etymological derivation 
(Presbyter) which has no connection with sacrificial institution. 
Her language is in perfect accordance with the original command 3 
— { a perpetual memory of that his most precious death.' It is 
this memorial and representation of the sacrifice, that constitutes 
its profitable use as a means in the exercise of faith of receiving 
its inestimable blessings. We commemorate (as Waterland justly 
observes) the grand sacrifice, but do not reiterate it — no, not so 
much as under symbols. c The whole substance of our Sacrifice, 
which is frequented of the Church in the Lord's Supper, consisteth 
in prayer, praise, and in giving of thanks, and in remembering and 

1 Mr. Robinson, on one occasion in his early Ministry, being surprised by the ardent 
and determined wish of a stranger to attend his sacrament, and having in vain recom- 
mended delay, at length asked him — ' Do you cordially grieve for sin 1 Is your depend- 
ence simply upon Christ'? Is your mind fully bent upon serving God in holiness 1 ' The 
man answering satisfactorily, was desired to listen to the service, to look for Divine direc- 
tion, and if his heart were still inclined, to come with assurance of welcome. Strength 
and consolation were given ; and he went on his way rejoicing.' Life, pp. 45 — 47. 

2 Heb. x. 2, 3, 11. 

3 1 Cor. xi. 25, 26, with Exhortation in the Communion Service. 



407 

shewing forth of that Sacrifice offered upon the altar of the cross.' 1 
Any other view is a retrograde movement to the bondage of 
Judaism. 

It is important also to view this sacrament in conformity with 
the true spirit of the dispensation as — Augustine well reminds us — 
to ' venerate these ordinances, not with carnal bondage, but with 
spiritual liberty.' 2 To invest the holy table, as some appear to do, 
with a cloud of awful mystery, is as if we were living under " the 
covenant that gendereth unto bondage." 3 Whereas we are not 
come to the dark gloom of the Mount that burned with fire, affright- 
ing the heart even of the holy mediator. We are come to the 
Mount of light and love — to the joy of communion with our God. 
Instead of being debarred — as of old — from a near approach, we 
u have boldness to enter into the holiest." 4 Deeply let us cherish 
the godly reverence in his service — remembering that " even our 
God is a consuming fire." 5 But never let us forget that the holy 
ordinance is a means of acceptance to a rejoicing heart. And if 
under the dispensation of shadows, much more we, under the sun- 
shine of the joyous gospel should " go unto the altar of God, unto 
God our exceeding joy. v * To cloud our sunshine is to cramp our 
privilege, and to palsy our strength. 

It is also most important to connect this sacrament w 7 ith all its 
high practical obligations — both to our Divine Master, and to his 
church — to our Lord — as the public profession of his name 7 — as 
the soldier's oath of fidelity and devotedness — to his Churchy as 
uniting us in holy brotherhood 8 — one with the body, ready to join 
in every helpful exercise of love, in all the offices of spiritual rela- 
tionship 9 — meeting in " his banquetting house," with " the banner 
of love over us," 10 — the spirit of this union shedding all its radiance 
over our daily profession. 

Much profitable use may be made of the ordinance previous to 
express and immediate invitation. Under an early impression, it 
presents the most full and simple view of the blessed atonement. 
The palpable exhibition of the sufferings of the Lord is well calcu- 
lated to deepen spiritual sensibilities, to lead the young Christian 
to contemplate a positive obligation, to count the cost of the conse- 
quent engagements, and to anticipate the enjoyment of its attend- 
ant privileges. Sacramental meetings preparatory to the ordinance, 
form a most interesting Ministry to the Church. The familiar 

1 Works vii. 378. Bishop Ridley's Works ut supra, p. 211. 

2 De Doctr. Christ, c. iii. 9. 3 Gal. iv. 24—26. * Heb. xii. 18—24, with x. 19. 
s lb. xii. 28. 29. 6 Ps. xliii. 4. t 1 Cor. xi. 26. 

8 lb. x. 16, i7. 9 lb. xii. 25. 10 Can. ii. 4. 



408 VIEW OF THE CHRISTIAN MINISTRY! 

exposition of the institution, or of subjects connected with it, 1 
makes these meetings specially valuable for Catechumens, as a 
medium of conveying- intelligent as well as tender impressions, and 
thus removing much perplexing hindrance to " the discerning of 
the Lord's body." Individual instruction also is of great service in 
restoring the sacrament to its high dignity among Christian ordi- 
nances, and thus of instrumentally " adding to the Church such as 
should be saved." 

The more deeply we consider the Sacramental Ministry, the 
stronger is our conviction of its great moment upon our whole 
work. A full, fre6, and Scriptural exposition conduces much to the 
fruitfulness and establishment of our people. But divest our sys- 
tem of its pure simplicity — it loses its Christian character and solid 
usefulness. It ministers to self-righteousness, not to self-abasement 
— " to bodily exercise" — not to evangelical godliness. It exalts or- 
dinances — not Christ ; the Church — not his glorious Head. There 
can be no life in our Ministrations, if Christ be not the Sun of our 
system. The dim cloudy glimpse of light which we catch through 
the reflection of the Church is but a feeble compensation for the 
loss of the invigorating glow of his direct rays. Let us honour 
our Divine Saviour fully, and largely will he honour us. 



CHAPTER VI. 



CLERICAL AND CHURCH COMMUNION. 

" The communion of saints" is a high and holy privilege, with- 
out which the body of Christ — if it exists — cannot thrive. The 
extension therefore of the spirit by which it is maintained, is a 

1 In this view the Bishop of Winchester has recommended them. Charge, pp. 42, 43. 
Short and applicatory illustrations of the Communion service, will give the most intelligent 
view, both of the ordinance, and of its mode of administration, the want of which is often 
found a serious hindrance to edification. The grand subject of Christ crucified naturally 
leads us to explain the nature of the ordinance, the qualifications of worthy participants, 
both to awaken conviction upon the sin of unworthy receiving, and to grapple with the 
various perplexing scrupulosities of the young Christian. See 1 Cor. xi. 23 — 32. More 
generally the great doctrines connected with the knowledge of Christ; such as — union with 
him, the free offer of his salvation, the blessings and practical obligations flowing from it 
— these are in the spirit of our Lord's discourses and prayer connected with the ordinance 
(John xiv — xvi.) and will draw forth the sacramental graces of faith and love, for the con- 
viction of the professor, and the excitement of the believer to more habitual and elevated 
devotedness. Matthew Henry's well-known and excellent work on the Sacrament will 
suggest a considerable variety of subject for these edifying meetings. An interesting ac- 
count of them, and of a general system of instruction relative to the Lord's supper, is 
given in Rev. Dr. Bedell's Life, pp. 98 — 106. 



CLERICAL COMMUNION. 409 

grand means of spiritual prosperity to the Church. As it consists, 
and becomes " effectual, by that which every joint supplieth" 1 — by 
the links which connect every Member and Minister with his own 
society, the same means and materials are at hand for all circum- 
stances. Shall we not find, that, a close union with our great 
Head, and a more connected harmony among the several members, 
would produce a larger supply of spiritual gifts and grace : and 
effect the salvation of the Church in God's own way, by uniting 
the several members as one body, and making each a medium for 
the communication of Divine life to the rest ? 

We shall consider this subject in reference to ourselves and our 
people. 

I.— CLERICAL COMMUNION. 

Doctrinal differences have greatly marred our brotherly com- 
munion. Even the grand uniting doctrine of the expectancy of 
our Lord's coming has set brother against brother, when uncertain 
speculations have diverted the mind from the heavenly glory of the 
event. 2 Great indeed are the advantages of Ministerial fellowship 
— such as elucidation of practical difficulties — instruction in the 
different cases of Christian experience — the correctings of the er- 
rors of our own inexperience — obtaining more enlarged views of 
Scriptural doctrine — communication of Ministerial plans and suc- 
cessful experiments — encouragement of brotherly sympathy, and 
general interchange of kindly intercourse — mutual excitement to 
increased exertion — directing a combined effort to any weak or 
threatened quarter of the church, or to any newly-formed object 
for the promotion of our Master's kingdom. Yet we must in this 
fellowship carefully consider the best means for profit— such as 
meeting in the spirit of prayer, and under a sense of our responsi- 
bility — avoiding doubtful disputations — drawing with most interest 
to those subjects, that more directly lead to Christ — and keeping 
our main object in view in our social intercourse. Stated Clerical 
Meetings upon these principles are most edifying. The routine 
however generally needs to be wisely regulated ; disciplined, not 
fettered. They should embrace the two grand divisions of our 
work — the Pulpit and the Pastoral Ministry — treated in separate 

i Eph. iv. 15, 16. 

2 Had all the discussions on this subject been conducted in the spirit of Mr. Stewart's 
Sermons on the Advent, what a glow of Christian love and heavenly anticipation would 
have pervaded the church ! But would ' brethren grudge one against another' on account 
of the time and circumstantials of the event, did they really believe — "Behold the judge 
standeth before the door %" James v. 9. 

52 



410 VIEW OF THE CHRISTIAN MINISTRY I 

exercises — the former generally filling up the more regular discus- 
sions — the other drawing out supplemental and more free commu- 
nication. Each member shall be expected to give in rotation the 
result of matured consideration of the proposed subject — extempore 
in form (if he pleases), but deliberate in substance. Collateral 
points, naturally arising out of the treatment of the subject, had 
better be reserved under the direction of the chairman for the close 
of the meeting, in order to restrain desultory discussion, and to give 
each member the full opportunity of delivering his own sentiments. 
Meetings of a holy and pastoral character — thus prudently con- 
ducted, would naturally both open and close in the spirit of Eliot's 
suggestion to his brethren on a similar occasion — l The Lord Jesus 
takes much notice of what is done and said among his Ministers, 
when they are together. Come, let us pray before we part.' 1 Mas- 
sillon characterizes such meetings as ' those holy assemblies, so cal- 
culated to maintain a sacerdotal union among the Ministers, a 
sacred harmony, in order to animate us individually to the uniform 
observance of the duties of the Ministry of the Church, and a sup- 
port in order to clear up, or remove the doubts, or obviate the diffi- 
culties of it. 2 Such were Archbishop Grindal's ' preaching exer- 
cises,' which Lord Bacon pronounced ' to be the best way to frame 
and train up preachers to handle the word of God as it ought to 
be handled, that hath been practised. 3 Upon the whole — we may 

1 Mather's Life of Eliot. 

2 Charges, pp. 224, 225. The meetings to which he alludes were held in some relig- 
ious house, called the Retreat, and the time devoted to meditation, prayer, exposition of 
Scripture, and mutual conference. In taking his leave of Massillon, the Writer has been 
much affected to observe his impressive and awakening truths often connected with most 
erroneous statements, or with a total deficiency of Christian doctrine. 

3 Full particulars are given in Strype and Fuller. They seem to have consisted of 
meetings of Clergy within large districts, under the presidency of some experienced Min- 
ister, to discuss seriatim passages of Scripture previously proposed — always commencing 
and ending with prayer. Lord Bacon (Treatise concerning the Church) recommends 
their adoption in the Universities. Queen Elizabeth, influenced by her favourite, the Earl 
of Leicester, put them down by an arbitrary enactment, and in opposition to a most noble 
and Christian protest from Archbishop Grindal. They were, however, partially revived 
in the next reign by the connivance or encouragement of Archbishop Matthew. Arch- 
bishop Tenison enlarged and improved the design. His circular letter, April 6, 1699, 
(quoted by Dr. Woodward — account of Religious Societies, ch. iv.) gives the following 
excellent advice. ' It were to be wished, that the Clergy of every neighbourhood would 
agree upon frequent meetings to consult for the good of religion in general, and to advise 
with one another about any difficulties that may happen in their particular cures — as, ' By 
what methods any evil custom may most readily be broken 1 How a sinner may most 
effectually be reclaimed % And in general, how each of them in their several circumstan- 
ces may contribute most to the advancement of religion'? ' Such consultations as these, 
besides the mutual benefit of advice and instruction, will be a mutual means to excite the 
zeal of some, and reduce the over-eagerness of others to a due temper, and to provoke all 
to a religious emulation in the improvement of piety and order within their respective 
parishes.' Bishop Burnet (Past. Care, ch. viii.) and in our own time Bishop Burgess 
have sanctioned these meetings. Herman of Cologne had combined Archbishops Grin- 
dal's and Tenison's plans in his system of Reformation. See his work, ut supra, fol. 273. 
Would not periodical or occasional meetings of Christian Ministers for social prayer ex- 



CHURCH COMMUNION. 411 

conclude, that Ministerial union in confidence, counsel, prayer, and 
service, by every practicable means, will always operate with most 
beneficial energy upon our work. 



IL— CHURCH COMMUNION. 

The Scriptural idea of the Church is that of one body animated 
by one soul in the fellowship of the Gospel. 1 Its strength lies in 
the union of its members. This union naturally embraces the 
whole body of Christ with affectionate interest and constant prayer. 
Its more definite sphere will be the distinct community, of which 
the Christian is a member. The means of promoting it among 
our people, are of diversified, though sometimes of difficult, appli- 
cation. 

One point of great delicacy and importance is to set forth the 
unscriptural principles of separation. No supposition is more 
harassing to the conscience, than that of a complete Ecclesiastical 
model given in the New Testament. A Christian finds a want of 
precise Scriptural authority for certain canons of his Church. He 
joins therefore some other body, on the first aspect more exactly 
conformable to the sacred rule. He soon discovers a similar defect 
in his new system. He looks in vain for a pure and perfect model 
among the different communities of the visible body ; and, after 
wearying himself with fruitless labour, he is driven at last to form 
a Church after his own mind — to become a Church to himself. 
The New Testament gives indeed the general principles of a 
Church ; but nowhere (as in the case of the tabernacle 2 ) its minute 
points of detail. No communion therefore can be formed upon the 
exclusive basis of the letter of Scripture ; because no Church can 
produce Divine authority for every precept. In fact, we leave the 
print of our fingers upon every thing we touch — upon those insti- 
tutions, which are essentially founded upon a sound basis. The 
" Jerusalem which is above — the Mother of us all" — is the only 
" Church, not having spot, or wrinkle, or any such thing." 3 It is 
therefore the mark of a restless theorist, rather than of sober prac- 
tical wisdom, to insist upon a perfection, unwarranted by Scripture, 
and manifestly inconsistent with the character of the present dis- 

clusively, and with a special reference to the outpouring of the Spirit, command a blessing 
upon their work 1 Matt, xviii. 19, 20. 

1 See Acts ii. 41 — 47; iv. 32. It was one of Pastor Oberlin's questions to his parish- 
ioners, ' Do you so love and reverence our Lord and Saviour Jesus Christ, as to feel 
united in the bonds of Christian fellowship with that flock, of which he is the Pastor?' 
See his Life. 

2 Heb. viii. 5. 3 Gal. iv. 29. Eph. v. 27. 



412 VIEW OP THE CHRISTIAN MINISTRY*. 

pensation. To separate therefore from a Church, in the main 
Scriptural, on account of adhering corruptions — is true schism — 
contrary to the example and inculcations of Christ 1 — a rent in his 
mystical body; connected — if at all with conscience — yet with a 
scrupulous, rather than with an enlightened conscience : and 
grounded upon self-will and self-conceit, rather than upon forbear- 
ance, humility, and love. 2 Equally wrong is it to make a move- 
ment on the ground of expediency, or some problematic theory of 
usefulness. If it be laAvful to remain, it must be sinful to depart. 
Scripture insists upon the necessity of union. Schisms are justly 
numbered among the works of the flesh ; 3 obedience to ministers is 
strongly inculcated, 4 together with the awful guilt of slighting or 
neglecting them ;* and a solemn mark is set upon those, who, in 
the indulgence of the flesh, seek a name and party for themselves, 
instead of " forbearing one another in love" to win souls to Christ.* 
And yet the vague apprehensions upon the question of church- 
membership and union, give a strong advantage to the separatist, 
and makes it important to compact the spiritual body, as well as to 
instruct the several members. 1 Cor. xii. clearly marks the fixed 
office of every member of the body, and their connexion and de- 
pendence, both with each other, and with their common Head. 
The subsequent chapter shews " the more excellent way of the bond 

1 John x. 23, with Matt, xxiii. 1 — 3. Our Lord never sanctioned, much less directed, 
separation from the Apocalyptic Churches, though defaced with serious, and even tolerated, 
corruption. Rev. ii. 13 — 15, 20. 

2 Admitting that conscience is concerned — is no regard due to the consciences (possibly 
equally intelligent) of our brethren, and to the unity of the Church 1 If every point of 
difference remotely connected with conscience must be made a ground of separation, what 
room exists for the exercise of Christian forbearance 1 Besides, ' it is far from sufficient 
in all cases to act upon conscience — having professed to commit the matter to God. Has 
the individual who professes to be following his conscience, taken due care to clear it 
from morbid scrupulosity, and to inform it upon the full and practical principles of the 
word of God % Has he improved all the resources within his reach of obtaining satis- 
factory light upon his perplexities 1 Has he been conversant with those — whether the 
living or the dead — who have pondered over these difficulties with greater advantages than 
himself, and who have communicated, or are ready to communicate, their results for the 
benefit of their sensitive and exercised brethren '1 Has he duly considered the responsi- 
bility of secession — an influence reaching far beyond himself, in the rending of the body 
of Christ, and the unsettlement of many sincere and godly minds 1 Without much pre- 
paratory painful exercise, this course carries with it the mark of impulse — morbid tem- 
perament — precipitation — sometimes we fear of disappointment, self-will, self-conceit, with 
but a small portion of mental furniture, self-discipline, or forbearance. Hence, what 
seemed at the crisis to be obedience " to the heavenly vision," ultimately proves, when 
repentance comes too late for amendment, to have been an evil moment of the tempter's 
advantage to contract or paralyze ministerial efficiency, and to canker the principles of 
Christian peace, consistency, and establishment. It would be well to remember that as 
much care and responsibility is due to give intelligence to the conscience, as to preserve 
its tenderness : else its very tenderness will degenerate into scrupulosity, and become the 
source of serious evil both to the individual and to the church.' Author's Preface to Life 
of M. Boos, pp. xv. xvi. 

3 Gal. v. 20. Gr. with J Cor. iii. 1—3. Jude 19. * 1 Thess. v. 13. Heb. xiii. 17. 
s Luke x. 16. e Rom. xvi. 17, 18. 



CHURCH COMMUNION. 413 

of perfectness." The connexion of the two chapters teaches us to 
combine decision in fundamentals, with forbearance in non-essen- 
tials — the true spirit of that Church union, which is a grand sub- 
ject of our Lord's intercession, and a chief means of conviction to 
the world. 1 

Faith and love are the two primary principles of Church com- 
munion and Christian stedfastness — the one drawing us all to a 
common centre — the other uniting us with each other 2 — like the 
magnet, bringing the several particles to each other, by attracting 
them to itself. With more definite bearing upon present circum- 
stances — we would recommend the inculcation of practical re- 
ligion in meekness, humility, and self-denial. This will silently 
operate, if not in active opposition, yet in impeding the progress of 
the evil. It is the practical exercise of our principles, which " ma- 
keth increase of the body to the edifying of itself in love." 3 

Popular expositions of our services may be suggested — 'not 
with a view to extol them immoderately, much less to provoke 
wrath against those who dissent from us ; but mildly to answer 
unjust imputations upon our Liturgy : and chiefly to show the 
meaning, the reasons, the uses of each part, that the congregation 
may, as the Apostle expresses it, " pray with the understanding." 4 
The unmeaning cry — " The temple of the Lord are we" 5 — excites 
the ridicule of enemies, without bringing conviction to our friends ; 
but illustrations of the spiritual character, ordinances, and worship 
of the Establishment, furnish a sound warrant for enforcing a 
steady adherence to her communion. Such a course of liturgical 
exposition would produce a style of religion clothed in the beautiful 
costume of the Church — an exquisite pattern of Scriptural sim- 
plicity, holiness and consistency. It may be doubted, whether the 
obligations to instruct our people in and through our Church ordi- 
nances is sufficiently considered. Yet how much might be effected 
for their settled unity, by expounding their admirablead aptation for 
their respective ends, by marking the identity of their language with 
the Bible, thus framing Churchmen and Christians by the same pro- 
cess in the same mould ! A more full recognition of our fasts, festivals, 
and commemorative seasons, would be an edifying means of grace. 
For this or some collateral purpose, the weekly lecture might often 
be made available. Such a Ministry would disqualify our people 
for Dissent, and make the attempt to force it upon them an act of 

i See John xvii. 21 . 2 See Col. ii. 1, 2. 3 Eph. iv. 16. 

4 Seeker's Charges, pp. 293, 294. For most exquisite specimens of this exposition- 
see Life of Geo. Herbert. Life of Rev. S. Walker, ch. v. vi. 

5 Jer. vii. 4. 



414 VIEW OF THE CHRISTIAN MINISTRY I 

unsuccessful violence. Whereas a course of instruction, equally ap. 
propriate to the Meeting as to the Church — though not necessarily- 
unsound — is yet defective. Our fold — having no church-barrier, is 
exposed to the inroads of all kinds of separatists. Our sheep, hav- 
ing no private mark, are easily withdrawn from "the footsteps of 
the flock." 1 

Let our mode of administration also be dignified with the con- 
sciousness of our high employment. Let it be marked by a 
solemn, intelligent, devotional reading of our services ; fixing on 
them all the interests of our mind, and throwing into them all the 
exercise of our hearts. Who does not feel the difference between 
reading, and praying, the prayers? Often from organic deficien- 
cies, or from moral causes, we see the Liturgy of our church lying 
under the feet of one, who is unconsciously treading upon pearls. 
A good understanding, correct taste, and most of all a prayerful 
spirit, is needed to do it justice. The form then, enlivened by 
heavenly unction, ceases to be mere form ; our congregations not 
only hear, but with edification ; they are enabled not only to attend 
to the service, but also to unite in it. 

Frequent communion at the Lord-s table tends much to unite 
our people together in the constant remembrance, that they, " being 
many, are one body and one bread, and partakers of that one 
bread ;" 2 and therefore are bound to each other by the most en- 
dearing engagements. Sacramental meetings strengthen this 
bond ; embracing (as in all intelligent Christian congregations they 
ought to do) the main objects of Church communion ; uniting in 
prayer for our personal progress in the Divine life — for our families, 
unconverted friends, or Christian friends in affliction — for our con- 
gregations, in their different states of ignorance, indifference, or of 
awakening interest, and consistent profession and enjoyment of the 
gospel — for our immediate neighbourhoods — for the general spread 
of the kingdom of Christ throughout the world — and for a holy 
and joyful anticipation of his second coining. These social meet- 
ings embody the exercise of church unity, in its most spiritual, en- 
livening, and practical operations. As an appendage, stated meet- 
ings for united, though separate, prayer for the prosperity of the 

1 ' The result of Church principles being kept out of the view of our congregations is — 
that many members of our church have no distinct consciousness of the church to which 
they belong. They lose all the benefit of church-union, church-spmpathy, church- disci- 

Eline. They are isolated and independent beings, instead of parts of a body, linked in a 
oly partnership with fellow-pilgrims, " every one members one of another." Their 
hearts are not "comforted, being knit together in love.'" Bishop of Winchester's Charge, 
1837. Robert's Call to the Church, p. 52. Some admirable remarks from Bishops Spratt 
and Bull on this subject, may be found in the Clergyman's Instructor, pp. 246, 309. 

2 1 Cor. x. 17. 



CHURCH COMMUNION. 415 

church, and special remembrance of afflicted members, have a 
strong cementing influence. 1 

The full preaching of the Gospel is however the grand cement- 
ing bond. Many dissent, not from choice, but from what appears 
to them to be necessity. It is a sharp trial to the sincere but un- 
intelligent Churchman, should he mark more holiness of doctrine 
or life in dissenting communities than in his own sphere. Nor wil 
the strongest arguments against separation have any force aga nst 
his appetite for Christian instruction, or convince him that he is 
wrong in seeking out of his church what he sometimes may fail 
to find within. Efficiency and purity of Ministry are therefore a 
main barrier against schism. ' Feed your people better, and they 
will not stray 1 — was a Nonconformist's reply to the complaint of a 
neighbouring Minister, that he had drawn away his people. 2 The 
enemy indeed is too successful, even in the most Scriptural churches, 
in " beguiling unstable souls from the simplicity that is in Christ ;" 
yet the standard of the Gospel is a wall of defence against any 
material injury. 

We may say of our candid and orthodox Dissenters, — " Give 
them of the fruit of their hands, and let their own works praise 
them in the gates." 3 Admitting them however to be conscientious, 
we are not bound to hold them to be right ; nor must we compro- 
mise with them important differences, because they are not funda- 
mental. We would not deny the work of God among them. But 
we do not by this admission accredit their authority. " Send, I 
pray thee, by the hand of him whom thou wilt send." 4 Our Lord 
did not forbid the man who was casting out devils, but he evi- 
dently had not given to him — as he had to his apostles — a com- 
mission for this work. 5 And thus, though as a Sovereign he may 
employ his own instruments according to his own will, yet this does 
not deteriorate the weight or value of that transmitted commission, 
which, as the Head of his Church, he has ordained and delegated 
with his special authority and promise. 6 We would not therefore 

1 See Author's Pastoral Address upon united prayer. (Seeleys.) 

2 Eloquence may dazzle, and argument may compel the homage of its intellectual ad- 
mirers; but it is only, if armed with the panoply of Scriptural truth, that there will gather 
and adhere to the preacher a people, who hunger for the bread of Life, and make a busi- 
ness of their eternity. To Jill the church well, we must Jill the pulpit well.' Chalmers' 
Sermons at St. John's Church, Glasgow, p. 392. 

3 Prov. xxxi. 31. Some admirable views may be found in Burnet's Preface to Pas- 
toral Care. ' Recollect that it is possible to defend your own fort, without storming an- 
other's battery. Maintain by Scriptural argument your own principles and practices with 
modest confidence — but rail not; insinuate no reflection on your opponents ; name them 
not, unless with respect.' Such was the wise advice of a truly Christian Non-conformist 
to his pupil. Jay's Life of Winter. 4 Ex. iv. 13. 

s Mark ix. 38—40, with Matt. x. 5—8. 6 Matt, xxviii. 16—20. 2 Tim. ii. 2. 



416 VIEW OF THE CHRISTIAN MINISTRY I 

lower the just claims of an accredited Ministry in comparison of 
one, whose credentials do not appear — to our perception at least — 
equally warranted. Yet we would be careful to combine the de- 
cision of our own standard, with a forbearing consideration of 
others. And should we be constrained to oppose them as Dis- 
senters, we would cease not to love and pray for those among 
them, whom (whatever be their prejudices or misconceptions) we 
cordially believe to be true servants of Christ. It is best to com- 
bine with hearty good-will to other communions 1 a strict adherence 
to our own pale, and a diligent and thankful improvement of its 
privileges. Some indeed, as a proof of their expansive love, or 
rather latitudinarian indifference, would follow all. But this was 
not the rule of Christ, 2 or of his Apostles ; 3 nor is it recommended 
by the experience of its own disciples, who are usually found at the 
extreme point from Christian stedfastness, and distinguished rather 
by " itching ears," than by teachable hearts : 4 hearing all, and 
learning from none : driven forward with zeal, but with no judg- 
ment to direct their course ; pretending to " prove all things," yet 
wholly neglecting to " hold fast that which is good." 5 

But the rise and progress of the evil should be a matter of self- 
inquiry. Baxter exclaims — l O that the Ministry had been more 
guiltless of those errors and schisms that they talk against ! But it 
is easier to chide a sectary in the pulpit, and to subscribe a testi- 
mony against them, than to play the skilful physician for their 
cure, and do the tenth part of the duty that lieth upon us, to pre- 
vent and heal such calamitous distempers. 6 The tares were sown, 
" while men slept." 7 And might we not ask for our own convic- 
tion, whether these victims of delusion had been invited, encour- 
aged and cherished with parental confidence ; and (while we were 
jealous of our Ministerial prerogative) whether we laid ourselves 
out to conciliate their affections, and to condescend to their infirmi- 
ties ? Some indeed, after all, in the heat of their zeal, and the in- 
fancy of their understanding, " will turn away their ears from the 
truth, and be turned unto fables." Concession to their conceits 
would bring woeful confusion among us. The most forward would 
become the governors of the church. One step yielded for peace" 

i Eph. vi. 24. 

2 See Mark ix. 38 — 40, ut supra . Though our Lord would not have his disciples forbid 
the man, he did not intimate, that they should leave their own master, and follow him. 
Comp. Prov. xxvii. 8. 

3 "Order" combined with "stedfastness," formed the beauty of the Church of Colosse, 
and the Apostle's joy on their account. Col. ii. 5. 

4 2 Tim. iv. 3, 4. 5 1 Thess. v. 21. 
6 Reformed Pastor. Comp. Hos. ix. 8. 7 Matt, xiii, 25. 



CHURCH COMMUNION. 417 

would constrain us to advance, to the grievous discredit of our Min- 
istry, the wounding of our conscience, and the dishonour of our Mas- 
ter's name. Baxter well remarks — 'A sinful humouring of rash 
professors is as great a temptation to godly Ministers, as a sinful 
compliance with the great ones of the world.' 1 Redoubled watch- 
ful diligence is the Scriptural rule for these trying circumstances. 2 

But apart from this sectarian spirit — there is often a want of that 
( mutual society, help and comfort, that Christians ought to have 
of each other,' as members of one body ; and which would promote 
the general interests of the Church, as well as the establishment, 
consistency, and "joyfulness" of her individual members. 3 Each, 
in this spirit, would impart to the other the support of brotherly 
help, counsel, and prayer ; " looking not every man on his own 
things, but every man also on the things of others ;" " bearing one 
another's burdens ;" " the strong bearing the infirmities of the 
weak," and all in their several relations " receiving one another, as 
Christ also received them, to the glory of God." 4 

The Old Testament saints, as well as the Primitive Christians, 5 
diligently improved this fellowship for mutual edification. 6 The 
distribution of gifts and graces was for this purpose. 7 This mu- 
tual commerce (as between different countries) would enable Chris- 
tians to enrich each other. Seduction and error would be more 
successfully resisted. If the enemy's watch-word is — ' Divide and 
conquer,' — ours should be — 'Union is invincible.' The church is 
' terrible' — not in its single members, but " as an army with ban- 
ners." 8 Brotherly love would be much increased in this system of 
reciprocal inspection and provocations, 9 by a better knowledge of 
each other's state, progress, trials, and consolations. The maturity 
of the experienced would confirm the weak ; each individual would 
enjoy the advantage of union to the whole body ; and the Minister 
would have his warmest sympathies awakened, cherished, and en- 
larged by this fresh medium of acquainting himself with the spir- 
itual state of the members. 

Most important is the cultivation of suitable graces for this mu- 
tual fellowship ; such as sobriety of judgment ; lowliness of mind ; 
readiness to acknowledge each other's gifts and graces ; forbearance 
and encouragement to the young ; godly plainness and sincerity ; 

1 Cure of Church Divisions, p. 394. Some valuable remarks will be found on this 
subject in Cecil's Life of Cadogan. 2 2 Tim. iv. 4, 5. 

3 Union of spirit was the apostle's great desire for the church of Colosse, as the means 
of their spiritual consolation. Col. ii. 1, 2. 

4 Phil. ii. 4. Rom. xv. 1, 7. 5 See Psalm xxxiv. 2, 3. Psalm lxvi. 16. Mai. iii. 16. 
e See Acts ii. 42, 45. 7 See 1 Pet. iv. 10. 1 Cor. xii. 7. 

s Cant. vi. 10. 9 See Heb. x. 24. 

53 



418 VIEW OF THE CHRISTIAN MINISTRY * 

a careful guard against a censorious or controversial spirit : and 
anxiety to impart only what will advance true knowledge, holi- 
ness, and love. 

Yet even in the age of primitive simplicity, a harvest of tares 
sprung up, where better seed had been sown. " Spots there were 
in their feasts of charity," 1 which made it too evident, that they 
" came together, not for the better, but for the worse." The rec- 
ollection of this abuse even in the best times, recommends the 
balance of Ministerial superintendence, to maintain godliness in 
connexion with due order, and to preserve brotherly love and unity 
on the solid basis of genuine humility. Mr. Robinson decidedly 
discountenanced the principle of unrestrained communion in his 
extensive sphere ; and ultimately relinquished the plan of mutual 
conference, as being under his circumstances unnecessary and 
injudicious. 2 

But after all, our want of Church communion operates as unfa- 
vourably upon the mass-, as the want of Christian communion upon 
individuals. It affords also plausible ground for separation. The 
social stimulus of pastoral and fraternal meetings in Dissenting 
bodies is a strong principle of excitement. An awakened enquirer 
is too timid to apply to his Minister. Here he is taken by the 
hand, as if to be " instructed in the way of God more perfectly." 
He joins their communion, and is lost to the Church. In our body 
there is too often a want of what Dr. Owen justly calls ' charitative 
episcopacy' 3 — that kindly oversight, which obtained among the 
Primitive Christians. There is nothing to compact the several 
parts together ; to give strength to the weaker joints, to gather out 
the spiritual from the visible Church ; and to unite the spiritual 
members together, so that they might (like Jonathan and David in 
the wood) " strengthen each other's hands in God" 4 And therefore 
the entrance of any irregular or unscriptural excitement proves a 
sifting time, drawing away the weak and unstable from us. To 
the system of dissenting communion, we feel decided — though not 
uncharitable — objections. It seems to forget — that the Minister — 
not some officer of the church — " is the messenger of the Lord of 
Hosts," — that his lips must keep knowledge, and at his mouth they 
should seek the law." 5 As " the communion of saints" is the recip- 
rocal intercourse of the body under the influence of their Great 
Head : so is Church communion the interchange of sympathy 

i Jude 12. 

2 Vaughan's Life of Robinson, pp. 85 — 88. Compare also Scott's Life, pp. 494 — 498. 

3 tincKoiTovvTEt. Heb. xii. 15. Hence tinaKo-aos. 

* 1 Sam. xxiii. 16. 5 Mai. ii. 7. 



CHURCH COMMUNION. 419 

among the several members, under the direction, more or less im- 
mediate, of him, who stands to them in the place of their head. 
But why should we not gather, under our affectionate superintend- 
ence, assemblies of our people, ready and willing to learn of one an- 
other, to exhort one another, and to lift up one another's hands in 
humility and love 1 The test of admission should be — not doc- 
trinal knowledge, gifted or sounding profession, or fervid zeal — but 
(so far as they can be ascertained) " simplicity and godly sincerity" 
of heart and conduct. Circumstances would regulate these meet- 
ings within due restraint, yet so as to encourage unreserved commu- 
nication. The members might propose any subject for considera- 
tion, or ask any question concerning Scriptural difficulties, the wor- 
ship of God, their own experience, their family trials, their duties to 
their relations and neighbours, books to read — and in short how 
they may best advance the work of God in their own souls, and in 
those around them. In small parties, the plan might profitably 
combine the formality of a religious service with somewhat of a 
conversational mould. 1 Perhaps however the discussion will be 
best directed rather to Scriptural subjects than personal experience. 
Experience may be delusive. Scripture is solid substance. The 
one belongs to us — the other more generally to God and his 
Church. While therefore conversation on the latter will always 
be profitable — discussions on the former — unless wisely introduced 
and confronted — may be injurious alike to speakers and hearers. 
Generally speaking, such matters belong rather to Christian con- 
fidence, or secret communion with God, than to meetings of a 
larger and diversified temperament. 

Selection, however, in these meetings is of much importance. It 
elevates the tone of religion in our parishes, by exhibiting the broad 

1 When the Writer first offered this suggestion, he was not aware, that it was a 
Puritan practice. According to their plan — The question was given out, and answers 
were required ; from whence arose a free and unreserved conversation ; in the course of 
which the Minister would help, as he saw occasion ; restraining the parties in the path 
of the discussion from encroaching upon his office. At the conclusion of the conference, 
he gathered in their scattered sentiments, confirmed and applied them by suitable Scrip- 
tures and remarks. See Life of Mr. T. Wilson in Clark's Lives, Vol. iii. p. 33. His 
own Life, prefixed, states the advantages of these meetings. Pref. 4, 5. Interesting 
specimens may also be seen in Philip Henry's Life, pp. 41, 42, 349 — 351. His excellent 
son introduced them also into his congregation, for the use of his young people, himself 
always presiding. He appears to have had a similar but less restricted meeting among 
the older members of his Church. One of his prayers before the sacrament proved his 
interest in these meetings — ' That which I desire particularly to receive from the Lord at 
his table to-morrow, is wisdom for personal conference about matters of religion.' Life, 
pp. 134, 135. Mather also gives an interesting sketch — Essays to do Good, pp. 87 — 91. 
Baxter remarks the necessity of social meetings to preserve unity among our people ; but 
seems to insist on the necessity of Ministerial controul. Reformed Pastor. Where, 
however, these meetings cannot be systematically held, occasional gatherings of our Church, 
as circumstances might suggest, for special prayer and exhortation, would strengthen the 
mutual bond. 



420 VIEW OF THE CHRISTIAN MINISTRY I 

line of separation between the Church and the world. The exclu- 
sion also of unworthy members shuts out a large mass of incon- 
sistency, which would be readily transferred to the collective body ; 
while the union with those, whom in judgment as well as in 
charity we acknowledge as brethren, spreads a truly delightful at- 
mosphere of love and sacredness over the assemblies. Such Socie- 
ties are well calculated to enlarge our interest in the sympathies 
and prayers of our people. Nor will they be less profitable to the 
several members, as a bond of union and wholesome restraint : ex- 
citing them to watch over each other with brotherly love, and over 
themselves " with godly jealousy," recollecting the responsibility of 
their character before the Church and the world, as members of a 
Christian body. Yet if a society, so fenced in, be thought to en- 
danger the humility of its members on one side, and their charity 
on the other ; the same system might substantially, and less offen- 
sively, be formed upon the principles of more open communion. 
A general invitation to our communicants would exclude no credi- 
ble professor. Yet the spiritual character of these meetings will 
generally preclude the attendance of unspiritual professors ; while 
their non-attendance will be self-exclusion, and consequently with- 
out any plausible ground of offence. And even the few, who might 
intrude to preserve their name in the church, though they will 
partially interrupt harmony and confidence, yet may hear much 
for their personal conviction, their forwardness being repressed by 
firm and judicious restraint. The more spiritual and practical, 
however the tone of these meetings, the less will they accord 
with their taste, and the more speedily will it hasten their retire- 
ment. 

Mr. Walker of Truro organized Societies for Church communion, 
after Dr. Woodward's pattern, upon this principle of fostering controul, 
with admirable wisdom and effectiveness. 1 The objects however 

1 Mr. Walker's object was, to excite among the serious members of his congregation a 
particular interest in each other's spiritual welfare; that they should watch over each 
other, exhort, reprove, encourage, as brethren and sisters in the faith of the Gospel. He 
formed a weekly meeting of communicants, of tried religious profession ; separated into 
two classes ; one of unmarried men ; another of married men with their wives, and other 
females of the Society. They met alternately every other week. — The whole society was 
under his own superintendence as Director — regulating all their business (such as the 
admission and exclusion of members; making new rules, &c.) presiding in the meetings 
or prescribing for them a form of proceeding, when unavoidably absent. They began 
their meeting with a form of prayer, exhortation, and singing. Connected with this, were 
smaller assemblies at their own houses in rotation, for more free communion with the 
same separation of unmarried and married members. For the direction of these meetings 
Mr. Walker drew up most admirable regulations. He described the general objects of 
these Societies in his first address to be — 1. To glorify God. 2. To be quickened and 
confirmed themselves. 3. To render them more useful among their neighbours. The 
members were pledged to faithful mutual superintendence; each to consider himself as 
"his brother's keeper;" to be bound not to " suffer sin upon each other," nor to allow it 



CHURCH COMMUNION. 421 

of these associations (details of which are given below) being dis- 
tinctly spiritual, it was evident that they could be preserved only 
by the spirituality of the members under the prompt vigilance of 

in themselves ; to be strictly circumspect in their lives ; separate from worldly custom 
and practices ; walking in humility, meekness, heavenly-mindedness, and love ; and often 
considering it as a motive to holiness, that they belonged to a society, whose avowed ob- 
ject was the promotion of the glory of God. 

The rules of these Societies were formed upon the true principles of the Gospel. Their 
strict separation from worldly amusements was inculcated upon the ground of their being 
disciples of a crucified Saviour. Their watchfulness over each other was directed to 
spring from watchfulness over their own hearts, lest there should be 'the least decay of 
love to Christ, or of zeal for his honour and the good of souls there. The obligation and 
privilege of mutual intercession were inculcated. They were warned against disgust at 
those, who exercised towards them the duty of Christian faithfulness and love. And the 
remembrance, that their very fellowship with a Society professedly Christian would tend 
to foster spiritual pride, suggested strong and repeated exhortations to humility and self- 
abasement.' See the valuable Life of Mr. Walker, prefixed to his Lectures on the Cate- 
chism, pp. xxv. — xlviii. Sidney's Life, chap. iii. Comp. also his excellent Collection of 
Tracts entitled ' Practical Christianity.' To give this work a practical character, we add 
a digest of Mr. Walkers rules, simplified for more general application. I. That these 
meetings be under the direction and superintendence of the Minister present. II. That 
all the members pray especially for their Minister, and for the Divine blessing on his 
preaching, and on all the means of grace, as well as on these meetings. III. That, be- 
sides these meetings, the members endeavour to meet in smaller numbers as early as pos- 
sible on Sunday morning, to pray for the special outpouring of the Holy Spirit. IV. 
That the heads of families adopt family prayer in their own bouses; without which no 
Church unity or Christian love can be expected. V. That they depend solely on the 
Holy Spirit through the mediation of Christ, to excite, advance, and perfect all good with- 
in themselves and others. VI. That they be particularly kind to each other, as fellow- 
members of the same family, and united to the same Divine head ; and that they cultivate 
the spirit of wisdom, forbearance, and love to Christians, who differ from them in smaller 
matters ; as also to those, who may oppose the Gospel or themselves. VII. That all pry- 
ing curiosity into their neighbour's affairs be avoided ; but that all be encouraged to men- 
tion any hopeful sign they may see in them. VIII. That in the spirit of meekness and 
humility, " each esteeming other better than themselves," they do freely and affectionate- 
ly warn each other of their faults; and that they be ready also to "confess their faults 
one to another." IX. That all do consider the solemn responsibility of being communi- 
cants at the Lord's table, and earnestly endeavour to " adorn the doctrine of God their 
Saviour in all things" — in life, temper, and conversation. X. That no conversation pass- 
ing at these meetings be disclosed elsewhere, except to the members of the Society, who 
may have been unavoidably absent. XL That these meetings may answer the intended 
purpose of Christian fellowship, each member should attend constantly, and be present 
precisely at the hour of meeting. From the Rules of a religious Society, (which appears 
to have worked well upon more exclusive principles), we extract the following — chiefly 
relating to its administration — 'That the object of this meeting is to promote a spirit of 
decided piety in its members, and to unite them closely to each other in Christian affec- 
tion and fellowship — That the principal means proposed be the singing of a Psalm or 
Hymn, offering up prayer, and expounding the Scriptures ; which two last exercises 
shall be conducted solely by the Minister. The members shall however severally be at 
liberty in succession to select the Scripture for exposition at the next meeting — That the 
member, whose turn it may be to name the subject for the next exposition, shall also be 
at liberty to put any question for advice in any case, or for information on any subject, 
whether connected with the individual soul, or with the general cause of God, which 
question shall be answered after the exposition at the next meeting ; and at the close of 
the meeting, any member may request through the medium of the Minister a special in- 
terest in the prayers of the other members, when particular circumstances seem to require it 
— That in case a member should wish the subject not to be made a topic of conversation 
elsewhere, it must be introduced as confidential, and the members will be expected not to 
betray the confidence so reposed in them — That any member wishing to propose a can- 
didate for admission, shall make such proposition privately to the Minister after the meet- 
ing is over ; when any of the members may also stay for the purpose of consulting him 
on any private matter, which could not have been introduced with propriety in the pres- 
ence of the meeting — That, should a member be guilty of any scandalous offence, his 
name shall be erased from the Register book of the Society at the time of meeting ; the 



422 VIEW OF THE CHRISTIAN MINISTRY : 

the Director. Without this constant security the form only would 
remain. Yet under Mr. Walker's wise and efficient care, their in- 
fluence was maintained with much edification in a large sphere, 
and for many years after his Scriptural doctrines had, unhappily for 
the people, ceased to be delivered from the pulpit. 1 While the im- 
portance of mutual confidence and help cannot be denied ; yet to 
secure the advantages without the attendant temptations and inlets 
to evil, is a matter often of most perplexing exercise. Sound judg- 
ment is indeed greatly needed for the management and effective 
application of this social system. The junction of Ministerial con- 
troul with confidence offers, upon the whole, the best promise of at- 
taining that " Christian communion," which (as a Puritan Minister 
justly remarked) " keeps our religion in breath, and without 
which it will be ready to dieP 



CHAPTER VII. 

THE OFFICE AND USES OF HELPERS. 

It was never intended, that the Minister should sustain the 
whole weight of the service of God. Moses was assisted in his 
work by seventy elders, in tender consideration of his overwhelm- 
ing responsibility. 2 And thus the office of " helpers" in the Primi- 
tive Church appears to have been of efficient service to the Minis- 
try. 3 And as one of the most important results of the Pastoral 
work — the confidence with our people, and our insight into their 
individual character enable us to employ them in subservient but 
most valuable labour. Few exercises however, require more of 
that " wisdom that is profitable to direct." The " differences of 
administration" among us, and the different temperament of the 
Church from the Primitive times ; a spirit of independency ; the 

Minister notifying it to the other Members — That a member, accused of any inconsist- 
ency, which may be grievous to the rest, shall first be admonished by the Minister in 
private; and, should he persist in the inconsistency, the evil shall be pointed out to the 
offender in the presence of the meeting; and if no signs of compunction be shown, he 
must be expelled from the Society.' — Christian Guardian, January, 1830. 

1 Mr. Richmond in his early Ministry established an interesting Church-meeting, 
mainly, though with less formality, upon these principles. It included the explanation of 
the Scriptures, Prayer Book, and other useful books ; friendly and Christian exhortation 
according to their circumstances ; questions of Scriptural or experimental difficulties; and 
united prayer for a blessing upon themselves, their families, their neighbours, their coun- 
try, and the whole Church of God. See his Life, pp. 43, 44. note. 

2 See Numbers xi. 10 — 25. Comp. also Jethro's wise advice to Moses, Exod. xviii. 
13—26. 3 Rom. xvi. 9, 12. Phil. iv. 3. 



OFFICE AND USES OF HELPERS. 423 

excitement of spiritual pride ; the introduction of the baneful mis- 
chief of " many masters ;" ; and the consequent diminution of the 
just influence of the Parochial Head, are serious evils incident to 
this system. But yet, with strict subordination to the Ministry, 
and with a large share of humility and forbearance, localized lay- 
agency, portioned out according to the " diversities of gifts," might 
actively co-operate. 

Dr. Chalmers has fully pointed out the relative advantages to 
Ministers and people from this subordinate employment of the 
laity. 2 If at first it may be more easy to do the work ourselves, 
they will ultimately be found in many cases to be more effective 
labourers. The appropriate employment of the members of our 
Church is probably, the most profitable use of human agency ; and 
from the neglect of it many are often drawn from us, by those, 
who unduly avail themselves of their assistance, and elevate them 
to an importance, most injurious to Christian simplicity and lowli- 
ness. 3 

The various parochial plans will furnish suitable work. Sun- 
day Schools — superintendence of adult schools — the management 
or promotion of religious Societies — the diligent and sympathizing 
inquiry into the wants of the poor, — the administering to their 
temporal, and much more to their spiritual, necessities — the visita- 
tion of the sick — these, and similar plans, will give as much en- 
gagement for our people, as a conscientious regard to their secular 
callings will generally allow. 

The responsibility of this work, with a due consideration of 
their private circumstances, should be inculcated upon every Chris- 
tian. Ministers are the primary — not the exclusive instructors. 
They are the principal directors of the system, but not the sole 
agents. Their office is to set many lesser wheels in motion, in 
subservient harmony with the grand movements of the machine. 

1 James iii. 1. 2 s ee hi s Christian and Civic (Economy. 

3 Baxter wisely recommends an active and orderly use of the gifts of our people under 
our own superintendence, lest they should use them in a way of division against us. He 
remarks to Ministers, as one of the causes of schism — ' a desire not to make use of the 
gifts that God hath given them for their assistance;' — and adds, : I am persuaded, if Min- 
isters had thus made use of the parts of their ablest members, they might have prevented 
much of the divisions, and distractions, and apostacies that hath befallen us : for they 
would then have found work enough upon their hands for higher parts than theirs, with- 
out invading the Ministry. Experience would have convinced and humbled them more 
than our words can do. A man may think that he can stir up a block, or pluck up a 
tree by the roots, that never tried; but when he sets his hand to it. he will come off 
ashamed. And see that you drive them to diligence in their own works, and let them 
know what a sin it is to neglect their own families, and their ignorant miserable neigh- 
bours ; and then they will be kept humble, and have no such mind to be running upon 
more work, when they feel you spurring them on to their own, and rebuking them for 
the neglect ; nor will they have any leisure for schismatical enterprizes, because of the 
constancy and greatness of their employment.' 



424 VIEW OF THE CHRISTIAN MINISTRY : | 

Men cannot seek their owii edification too fervently : but they may 
be occupied in it too selfishly. Many appear to have no more con- 
cern for the unconverted around them, than if there were no such 
beings in the world. Or they are content to leave their souls to 
the superintendence of the Parish Minister, with the same indif- 
ference as they leave their bodies to the care of the Parish 
Apothecary. This inaction is ruinous to themselves no less than 
to the Church. They seem to forget that they are " called out of 
darkness into marvellous light," that they might " arise and shine" 
— that they are bound therefore, to strengthen our hands, not only 
by the light of their example, but by personal labour and activity. 
We were destitue of helpers : and God has converted them, that 
they might be our " helpers in the Lord." 1 

The individual advantages, also of this service are of the 
highest importance. Active devotedness to the wants of our fel- 
low-sinners is one of the best stimulants to personal religion. 
Thus the additional benefit resulting from the agency renders the 
employment of helpers more effective than our own exertion. 
Graces are called into exercise, which otherwise might have been 
dormant ; while their fellowship with our burdens and our priv- 
ileges, our sorrows and our joys, brings a sensible relief to our work. 
With this view, and with a due regard to relative duties (which 
must upon no account be superseded), it is important to bring young 
Christians to work. They are apt to be absorbed in the new world 
of interest that surrounds them. They want to be drawn forth 
into the practical habits of religion — to have their sympathies ex- 
cited, their sense of obligation deepened, and their view of the 
realities of the Gospel established, by a close contact with the spir- 
itual distresses and supports of those around them. Some depart- 
ments indeed demand matured experience, wisdom, and patience — 
qualities, however, that gather strength and establishment by pray- 
erful diligence. But the simple work of private instruction falls 
within the sphere of the lowest spiritual capacity ; needing only 
an acquaintance with the value of the soul — the lost estate of man 
— the need of a Saviour — the power of his love — the work of his 
Spirit — the hope of his glory. These, when really felt, will be 
readily explained — not indeed with eloquence, or perhaps with 
systematic accuracy ; but yet with that earnestness of simplicity, 
which characterizes the Gospel, honours God, and is honoured of 
God. And this active training in the most limited sphere qualifies 

i See 1 Pet. ii. 9. with Is. lx. 1. Matt. v. 14—16. 



OFFICE AND USES OF HELPERS. 425 

the novice for a more extended and defined labour, — "He that is 
faithful in that which is least, is faithful also in much." 1 

Not less is the advantage also of this system to the Minister 
himself. It has been well observed — ' Lay agency is of incalcu- 
lable moment. A Minister cannot undertake every thing himself. 
He must not fritter away his time. He must not widen too much 
his field of personal effort. He must concentrate, he must influ- 
ence, he must be the centre to a hundred hands and minds moving 
around him. This is more especially the case in populous places : 
where the actual efforts of any one or two Ministers would be lost 
in detail, and his public instructions would be hasty and undigested 
effusions, if he attempted individual instruction. Wisdom therefore 
must be exercised. Others must be set to work, and a machinery 
be erected, of which he takes only the general guidance.' 2 Indeed 
how else can a Minister in a wide field of labour acquit his own 
conscience of the responsible charge of thousands of perishing im- 
mortals, except he do per alium, what it is impossible that he can 
do per se ; and set in motion a machinery, whose influence, di- 
rectly emanating from himself, is felt throughout every part ? How 
manifestly unequal is our mere personal strength to make a pal- 
pable impression upon the great mass ? If we want to extend our 
aggressive operations, we must bring our whole disposable force into 
the field. We must not only discharge ourselves the functions of 
agency ; but we must create an agency under wise, delicate, con- 
fidential control. We must wield the power of our people, or we 
shall soon exhaust our own strength. The Minister must indeed 
use the word of command, and take the lead. But he must not be 
taking all the offices of the army upon himself. He must drill his 
subalterns into regimental discipline and effective service. And if 
in some cases activity becomes bustle — forwardness — conceit — neg- 
lect of personal or relative obligations ; he must be careful in con- 
troling the pruriency of the principle, not to check its healthful cir- 
culation. When all are alive and always at work — the Minister 
in devising, and the Church in executing plans of usefulness — the 
machinery will germinate an influence of indefinite extent and ef- 
fectiveness. 

There are few Christian congregations in a large sphere, but 
would afford an organized system of Helpers, to "supply" the Min- 

1 Luke xvi. 10. 

2 Prefatory Essay to Baxter's Reformed Pastor, by the Bishop of Calcutta, p. xliv. 
For a clear, important, and practical statement upon this interesting subject — the Writer 
would refer to the Bishop of Chester's Primary Charge (pp. 21—26) and to his Sermon 
before the Pastoral Aid Society — a Society, which commends itself powerfully to the 
prayers and assistance of all the true friends of our Church. 

54 



426 VIEW OP THE CHRISTIAN MINISTRY '. 

ister's necessary " lack of service on behalf of" his people. Let him 
only impress their minds with the love of Christ, and the love of 
souls, as the principles of their personal responsibility. Let him 
suggest the most suitable exercise of their obligations. Let him 
from time to time direct, encourage, or control their operations. 
Let him excite them to take only one step towards the attainment of 
their object — to spread, if it were only a luminous spot, over their 
several districts — to be in constant motion, in the routine of regular 
distributiveness ; and they will become his most useful coadjutors. 
The system of Tract distribution under the Pastor's superintendence, 
has been found an important means of evangelizing many dark 
places of our land. Monthly or Quarterly Meetings for prayer and 
conference should however be appended to this system. 1 

1 The System of District Societies is working under the sanction of our Hierarchy in 
some of our large spheres. It is the most likely means of diffusing instruction among 
masses of immortal beings, that could not otherwise be reached. The nucleus of the 
system is a Christian congregation, and the strength of it — Christian Visitors, well-exer- 
cised in all its duties of patience, compassion, and self-denial. The London Society has 
entered upon the work with an organized system of operation, and with admirable per- 
severance. They thus forcibly state their case, in language of extensive application — 
' Some parishes have gradually become so thickly peopled, that an acquaintance, either 
personal or through the medium of his clerical assistants, with the majority of his parish- 
ioners, is beyond the reach of the most active and laborious incumbent. With the ut- 
most zeal on his part, thousands may yet be left comparatively to themselves, without 
even the moral restraint, which in a smaller parish the frequent intercourse between the 
clergyman and his people often imposes on the most careless and unconcerned. Exten- 
sive districts are to be found, where a mass of ignorance, vice, and superstition, is un- 
touched, or nearly so, by the ordinary and prescribed means of preventing 'error in re- 
ligion and viciousness in life.' Their inhabitants live in the undisturbed practice of un- 
godliness, by the force of mutual example confirming each other in the disregard of every 
religious duty. Places of worship are unfrequented by them. They will not go in search 
of the means of spiritual instruction, these means must be brought home to them. If an 
impression is to be made, they must be invited, nay, " compelled" to attend to their 
eternal interests, by the earnest, persevering, long-suffering labours of individuals, will- 
ing to penetrate the abodes of misery and vice, to go from door to door, and to encount- 
er frequent disappointment in their benevolent object.' 

'The appointment of Visitors ' (as the London Committee judiciously observe) ( is of 
the highest moment ; they may be obtained from every rank of society, and many of 
them will be Members of Local Committees. It is however essential, that they should 
be impressed with the importance of eternity — persons who earnestly desire, that their 
fellow creatures may walk in a right course, and who will interest themselves, not only 
in the relief of the body, but in the spiritual welfare of those whom they undertake to 
visit. 

' In order that they may have time for the performance of such serious duties, care 
should be taken not to devolve too much upon one individual ; in general from twenty 
to thirty families will be found sufficient for the most active Visitor ! and for female Visit- 
ors a number still more limited may often be desirable. If however two Visitors act to- 
gether (a course which will frequently be found expedient, particularly in their early 
labours) a large section may be allotted them. 

' But there is no point, which the Central Committee would more strongly urge on 
Local Committees, than that of confining their own and their Visitors' exertions within 
a practicable compass ; a small space effectively visited is infinitely preferable (whether 
in reference to the good that is really done, or to the example which it affords) to a large 
district, only partially occupied.' 

Their instructions to the Visitors are most admirable — 'You will visit the families 
comprehended in your section, as often as time and other circumstances may render ex- 
pedient, with the view of promoting their temporal and spiritual improvement. — You will 
make it your first object to gain their attention, and secure their confidence, by convin- 



OFFICE AND USES OF HELPERS. 427 

One valuable use of this office is to discover cases of religious 
impression in the several districts, and to encourage free communi- 
cation with the Minister, gladly introducing them, as Barnabas, 

cing them, that you are actuated solely by motives of Christian charity and kindness, and 
have no other end in view than their welfare. — Many topics of friendly conversation and 
enquiry will readily suggest themselves to you ; and in the selection of these, much will 
depend on your own good sense and discretion.' 

'The Committee, however, would suggest the following hints: — 
1. Your first enquiries should relate to those subjects, which afford the greatest inter- 
est to the poor ; such as the number of which the family consists — the ages of the chil- 
dren — whether they attend any school, or can read — whether the family possesses a Bible 
or any other religious books ; and, where you find a disposition to answer your inquiries, 
you will endeavour to ascertain whether the persons you visit attend Public Worship, 
and where — their occupation — means of subsistence — whether by parochial relief, by la- 
bour, charity, or otherwise — the period of their residence in the district — amount of rent 
paid — and manner of spending Sundays and leisure hours. — 2. You will gently and 
prudently lead their attention to religious subjects, endeavouring to impress their minds 
with a sense of the importance of their immortal souls and of the value of the Holy Scrip- 
tures as a message of mercy from God to sinful man. You will urge on them the duty 
and privilege of observing the Sabbath, of prayer, and of attending Public Worship. You 
will point out to them, as occasion may require, their relative duties ; and avail yourself 
of suitable opportunities of reproving open vice. You will pay particular attention to the 
young, the sick, and the aged. You will encourage parents to send their children to Day 
and Sunday Schools, and recommend grown up persons, who cannot read, to attend 
adult evening schools. You will inform those who are without a Bible, how they may 
obtain one, and suggest weekly subscriptions for this purpose; and you will transmit 
their names and residence to the nearest Bible Association, or to the Society for Promo- 
ting Christian Knowledge. — 3. It will be necessary, that you should be provided with in- 
formation as to the Places of Worship, Adult, Day, Sunday, and Infant Schools in the 
neighbourhood ; and where there is any obstacle to the attendance of the persons you 
visit, from want of accommodation or distance, you will make this circumstance known 
to the Local Committee of the District. — 4. You will not fail to inculcate habits of industry, 
and cleanliness both of rooms and persons. Where practicable, employment should be 
suggested to persons out of work, and in many cases it will be desirable to point out the 
advantages of Savings' Banks, and encourage weekly deposits for rent. — 5. In cases of 
sickness and want, you will endeavour to ascertain, whether there is any medical or other 
attendance, whether relief is afforded by any benevolent society, and what charitable as- 
sistance is required. — 6. The Committee recommend that relief should be administered 
(where practicable) through the medium of some existing Society or Institution: and it 
will be very desirable, that the Visitors should be provided with recommendations of Sub- 
scribers to such Societies, and to the nearest Dispensary, to be used as occasion may re- 
quire. — 7. It may in some cases be advisable to release the tools and clothes of mechanics 
from pawn; but, except in instances of pressing and immediate want, it is strongly rec- 
ommended, that no pecuniary aid be afforded from the funds of the Society, before the case 
has been submitted to the Local Committee. — 8. It will be necessary to bear in mind the 
prevalence of fraud and imposture ; and it is hoped that the frequency of your visits will 
gradually facilitate their detection. While you will avoid all appearance of harshness, or 
want of feeling for the misery which meets your notice, you will use every precaution to 
guard against the misapplication of charitable aid upon objects of merely pretended dis- 
tress, or upon those who are receiving adequate relief from other sources. — 9. You will 
avoid as far as possible encroaching on the necessary occupations of families and indi- 
viduals ; and with this view it will be very important, that you should ascertain the time, 
when visits are most acceptable, and put persons the least out of the way. — 10. You will 
not attempt to force yourselves on those, who shew a determined aversion to your visits; 
but you will express to them in a friendly manner your readiness to call upon them again, 
should they become more disposed to receive you.— 11. It will generally be desirable, that 
the Visitors should go two and two, although they may frequently be engaged at the same 
time with different families under the same roof. — 12. You will be provided with a jour- 
nal, in which you will enter the name, residence, &c. of the persons visited ; with an- 
swers to certain queries suggested, which should be submitted to the Local Committee of 
your district, at each meeting, accompanied with a notice of any particular occurrences 
tending to illustrate character, shew improvement, call for particular advice, &c., and with 
such general observations on the state of your Section as may appear useful. — 13. The 
Committee would only further entreat you to remember the Master whom you serve; 



428 VIEW OF THE CHRISTIAN MINISTRY: 

when certified of the conversion of Saul, 1 to the fellowship of the 
Church. This is at once a most important benefit to the individual, 
and a real support to the Pastor ; enabling him to combine with 
his solemn warnings to the unconverted, his delightful commission 
to " comfort the people of God," 2 and establish them in the faith of 
the Gospel. 

It must however be remembered, that helpers are not Ministers. 
There is an essential difference between Lay Agency and Lay 
Preaching. The Ministry of the New Testament stands upon the 
same authority as the Priesthood of the Old. No entrenchment 
must be allowed upon the consecrated office. Laymen may exhort 
with love, meekness, entreaty, but not with authority. Their 
work is rather brotherly admonition than fatherly teaching. They 
have no special commission. They must " speak as the oracles of 
God, and as of the ability which God giveth ;" 3 but they cannot 
speak as " ambassadors for Christ." They may speak in his name 
(in dependence upon him as their Head) but not " in his stead" — 
as having a message and commission from him. "They need at 
once to be excited, directed, and controuled ; and under this disci- 
pline, we may cherish the " hope, when their faith is increased, 
that we shall be enlarged by them according to our rule abun- 
dantly." 4 They will indeed be to us " instead of eyes ;" 5 their 
" work and labour of love" will powerfully act, as one of the wheels 
in the great machine of perpetual motion ; and their reward of 
grace will be with " Urbane and the beloved Persis," with " Clement 
and with other fellow-labourers, whose names are in the book of 
life." 8 

But we must not forget, that the meanest member of the Church 
sustains this useful character of a helper. How cheering is it to 
enter the pulpit (as the Apostle spoke of coming to Rome) not only 
to " impart to our hearers some spiritual gift ;" but with the hope 
of being " comforted by their faith !" 7 When faith glistens in the 
eyes of an attentive congregation, how does it quicken our energies, 
interest, and love ; producing from the impulse of the occasion 
thoughts far more striking than had been the result of the content 
plation of the study ! We need scarcely remark upon the daily 
help we derive from the power of a consistent example, sometimes 
even more forcible than the Pulpit Ministry. 8 None can gainsay 

and in cases of opposition or insult, to govern your temper — to return good for evil — 
blessing for cursing — to be patient towards all men, " in meekness instructing those who 
oppose themselves." ' 

1 See Acts ix. 27. 2 See Isaiah xl. 1, 2. 

3 1 Peter iv. 11 . * 2 Cor. x. 16. 5 Numb. x. 31 

6 Rom. xvi. 9, 12: Phil. iv. 3. ? R om . i. 11, 12. 8 See 1 Peter iii. 1, 2. 



OFFICE AND USES OF HELPERS. 429 

or resist this visible " seal of our Apostleship." As confirming 
every word of instruction, invitation, and encouragement ; and as 
exhibiting the strait ways of the Gospel to be " paths of pleasant- 
ness and peace," this testimony is above all price. 

Least of all, must we forget (though it has been before alluded 
to) the help we obtain from the prayers of our people. So sensible 
was the Apostle of the value of this help, that, distinguished as he 
was for eminence of grace, experience, and services, he pleads for it 
with the earnestness of a beggar requesting alms. 1 Bishop Dave- 
nant justly traces the allowance of so many ignorant Ministers in 
the Church to the want of hearty supplication. 2 And indeed a 
praying people will be sure eventually to be blessed with an edify- 
ing Ministry. We are far more in the power of our people than 
we are always conscious of. Humanly speaking — our personal 
graces, the spiritual character of our Ministrations, and the conse- 
quent consolation and fruitfulness with our people, very materially 
depend upon their secret labours on our behalf. We are the conduits 
by which the living water flows into the Church. The Church 
therefore must pray for the continual supplies to be poured into 
those conduits ; or they will return (like the nobles of Judah) 
" with their vessels empty ; ashamed and confounded, and covering 
their heads." 3 It will doubtless be found, that the Gospel is pro- 
moted by the prayers as well as by the Ministry of the Church. 
Christians therefore should be reminded, that they owe this exercise 
of love to their fellow-sinners, as redeemed by the same blood — to 
us, as in some degree probably the instruments of their salvation — 
and still more to our great Master, as the undoubted and sole Au- 
thor of it. Let therefore the blessing, through our instrumentality 
be sought in this way — " ye also helping together in prayer to God 
for us ; that for the gift bestowed upon us by the means of many 
persons, thanks may be given by many on our behalf." 4 And while 
we realize the delightful enjoyment of being raised on the wings 
of our people's prayers ; they will not be without their recompence. 
For never is supplication sent up for a blessing upon the Minister, 
but it returns with tenfold blessing upon the supplicant's head. 5 

At all events therefore, let us expose the fallacy of the indolent 
notion, that Ministers are to do every thing. The best answer to 
give to the adversaries of our Establishment, is to set in motion 

1 See Rom. xv. 30. 2 Daven. in Col. iv. 3. s j er . x iv. 3. 4 2 Cor. i. 11. 

5 Specific remembrance of the Minister in secret and social worship, on the mornings 
of the Sabbaths especially (not of course forgetting his daily claim upon their remem- 
brance) might be inculcated with the greatest, though perhaps unconscious, advantage to 
ourselves and to our Ministry. 



430 VIEW OF THE CHRISTIAN MINISTRY: 

every wheel of the great machine. Reminding therefore our people 
of our immense burden — " besides" the weight of personal trial — 
" that which cometh upon us daily — the care of the churches" 1 — 
let us call out our resources for active service, as the matter may 
require. Let us inculcate expansive and energetic diligence — 
making our people generally useful to each other — parents to their 
families — neighbours among one another — promising young per- 
sons to the rising generation. They often look to the Pastor to 
suggest plans of practical usefulness. Almost every sphere fur- 
nishes work for every Christian under the Minister's direction and 
controul. Each will find a large blessing in laying himself out for 
the interests of his fellow-sinner — not to speak that his office — work- 
ing with his Minister — necessarily invests him with a public char- 
acter, and consequently furnishes a strong incentive to personal 
piety. Conscious helplessness brings with it special encouragements. 
The pride of Satan is humbled by being vanquished by worms ; 
while Christ is glorified in the manifestation of his " strength made 
perfect in weakness." 2 

If then our people can do any thing, let them help us in winning 
souls to Christ. Let them spread the influence of the sacred leaven 
around them, " till the whole be leavened ;" so that, while our doc- 
trine is perverted, misunderstood, or opposed on all sides, we may 
be able to point to their lives and tempers, in illustration of its 
holy tendency and happy effects — " Ye are our epistle, known and 
read of all men — manifestly declared to be the epistle of Christ, 
ministered by us." 3 



CHAPTER YIIL 

MISCELLANEOUS. 4 

A few particulars, which have not hitherto found a place in our 
work, may be here specified, such as — The importance of Adult 
Schools. These are indeed the complement of the School System. 

1 2 Cor. xi. 28. "Cometh unto me" — rushing like a torrent, one after another, ready 
to bear me down. For the illustration of the peculiar emphasis of the term, Beza and 
Doddridge may be consulted, or perhaps a better commentator than either — at particular 
seasons of trial — experience. 

2 2 Cor. xii. 9. 3 ibid. iii. 2, 3. 

4 Some useful hints on various miscellaneous departments of the Ministry, may be 
found in " The Country Clergyman's Advice to his Flock." By Rev. William Mudge. 
(Hatchards and Seeleys.j 



MISCELLANEOUS. 431 

It is difficult to retain boys in the weekly school long enough to 
ground them in the principles of useful instruction. The Sunday 
School also is left, without any other means of preserving the 
knowledge which they have acquired. The utility of adult schools 
— as an indefinite continuance of instruction — is therefore of the 
highest consideration. The knowledge of the word of God is 
equally valuable to adults as to children ; while their capacity of 
understanding it (though much hindered by inability to read) is far 
greater. Shame indeed will sometimes restrain from stooping to the 
first elements of instruction ; yet on the other hand, experience 
even of the temporal disadvantages of ignorance (where the spirit- 
ual deprivations are not apprehended) supplies a constant stimulus 
for exertion. Here is useful employment for helpers, though some 
ministerial superintendence will be usually needed. The smallness 
of numbers must not discourage. It is a great matter to persuade 
a person in the middle or decline of life, that in commencing his 
alphabet, he may be able by a few months of patient applica- 
tion to read his Testament. In a village therefore, but few may be 
sometimes found willing to attend. But an assembly of three or 
four is well w^orth our regular pains. If sufficient numbers of dif- 
ferent ages can be collected to form into classes, the lads and adults 
should, as far as possible, be separated. The Scripture lessons will 
furnish an interesting course of questioning, and personal applica- 
tion. Where confidence has been gained, and opportunities are 
favourable, a Sunday class might be formed for more direct instruc- 
tion, either between the hours of service, or at any more convenient 
time of the day. Employment of this leisure hour for spiritual in- 
struction (which otherwise might have been spent in idleness or 
sin) ; and the advantage to the domestic oeconomy from a more in- 
telligent acquaintance with relative duties and obligations, render 
this system peculiarly important. The general success, especially 
where the love of the sacred volume is the principle of perseverance, 
is highly encouraging. Many, whose scanty knowledge of its 
contents had flowed from the uncertain kindness of others, have 
thus found an immediate and most happy access to this unsearch- 
able treasure. 1 

A Parochial Library, where practicable, is an excellent appen- 
dage to the Pastoral system. The capacity of reading, communi- 
cated to old and young, lays upon us a weighty responsibility, to 
give a right direction to this new medium of intelligence, which 

1 We recommend the Bristol Adult Spelling Book, (Mason, Paternoster Row,) from 
its excellent type, and selection of Scripture Lessons. 



432 VIEW OF THE CHRISTIAN MINISTRY I 

otherwise will become a channel of vain curiosity and idleness — 
probably also of infidelity and sin — a field for the agency of Satan, 
rather than for Christian usefulness. < But' (as Mr. Newton ob- 
served) ' one proposes to fill a bushel with tares ; now if I can fill 
it first with wheat, I shall defy his attempts.' A store therefore of 
valuable instruction, adapted to the different gradations of intelli- 
gence and seriousness, would be an useful preservative from delete- 
rious poison, and an excitement of profitable interest. With the 
admission of a few works of general information, the complexion 
of the library should however be distinctly evangelical, practical, 
and popular — formed upon the basis of the Divine aphorism — " One 
thing is needful." 1 A payment of a penny, or at most of two-pence, 
a quarter, would not be felt by the poorest of our people : while it 
would give them a sort of interesting property in it, and accumu- 
late a trifling fund for fresh additions to the catalogue, which 
should be widely made known. A ledger should be kept for the 
entry of the names of the books and subscribers, and of the period, 
when their subscriptions become due or are paid. The times of 
exchange and distribution, and the limit of the detention of the 
books, should be definitely fixed, and strictly observed. Sunday 
distribution is objectionable ; as, besides the time that would be 
employed in the arrangements, it would be the means of circula- 
ting works of too light a cast for Sabbath edification, as well as 
others, excellent in their kind, but unsuitable to the sacredness of 
that holy day. The books, w T ell covered with brown paper, will sus- 
tain for a considerable time the rough handling to which they will 
be exposed ; while a forfeit should be exacted for injury or loss, as 
well as for unreasonable detention beyond the fixed bounds. 

The advantages also of Cottage Readings must not be omit- 
ted in this detail. Our Lord's public Ministry extended beyond 
the precincts of the synagogue, to every concourse of people. 
Familiar opportunities for collective instruction are therefore in 
strict conformity with the spirit of this example. In every parish, 
bodily infirmity or other causes, exclude many from the sphere 
of the pulpit Ministry, who need, not merely general or individual 
conversations upon spiritual subjects, but distinct expositions of the 
word of God. This free and popular instruction — scarcely consist- 
ent with the dignity of the pulpit — gives a powerful excitement to 
the unintelligent mind. c No one,' (as has been justly observed by 
a most competent judge) ' but those accustomed to question the 

1 Luke x. 42. Bickersteth's Christian Student (ch. xv.) will furnish a valuable se- 
lection for this purpose. 



MISCELLANEOUS. 433 

poor, or to be questioned by them, can form an idea of what by- 
way of explanation they require. It is not only " line upon line, 
and precept upon precept" they need ; but it is almost word by 
word, and letter by letter.' 1 This mode of Ministry will admit of 
considerable diversity of application. The catechetical form has 
been found well adapted to an advanced state of knowledge or 
mutual confidence. In a less matured state, exercises in the sa- 
cred field — proposing subjects for successive readings, and illustrating 
them by Scripture parallels, have proved interesting and instruc- 
tive. In more ordinary cases, familiar reading and exposition of a 
course of Scripture (perhaps preferable to unconnected portions), 
commenced and concluded with prayer, will furnish the plan, and 
fill up the outlines. The evenings only allow the attendance of 
men upon these meetings. Women (except in the manufacturing 
districts) may be collected during the day. The time, however, 
should be fixed with all possible consideration of convenience, and 
should be considered on our part as a regular and paramount en- 
gagement. One hour of this system includes the work of many 
hours of individual visitation ; while its orderly formality shuts out 
many interruptions, which belong to domiciliary visits. Care how- 
ever must be taken, that the attendance upon these readings does 
not compensate for the self-indulgent neglect of the house of God ; 
instead of sharpening the appetite for the Sabbath Ministrations. 
The freedom of these simple assemblies of the poor, (often at- 
tended with a special blessing) render them an appropriate work 
and labour of love for the Minister's wife. The Sabbath might 
furnish an useful appendage to them, gathering before the after- 
noon service in the vestry, or some suitable place, those who, whe- 
ther from habit, or want of some employment, come to church 
half an hour before the service commences. The desire for instruc- 
tion would induce others to join this little assembly. 

"We would mention as the last particular in this lengthened de- 
tail, the excitement of an interest in the promotion of the Re- 
deemer's kingdom. Missionary and Bible Associations, especially 
the former, deal much in affecting and encouraging- facts ; though 
in the latter case it too frequently happens (unless the claims of the 
heathen are strongly pressed) that the subscription proceeds no fur- 
ther than the purchase of a good Bible at a cheap cost. The prin- 
ciples of these Associations are — the imparting of interesting infor- 
mation, and the inculcating of evangelical motives. For the for- 
mer, the monthly publications of the Societies will furnish ample 

1 Rev. H. C. Ridley's Parochial Duties Illustrated, pp. 16, 17. 

55 



434 VIEW OP THE CHRISTIAN MINISTRY '. 

materials. The latter will be drawn in rich abundance from the 
word of God. The positive command of Christ 1 — his dying love 
— the value and perishing condition of the soul — the nearness of 
eternity — the " sure word of prophecy," as indicative of the purpo- 
ses of God respecting his church — and the high privilege of being 
"fellow-workers with him" — these are motives of powerful con- 
straint. The regularity of system should be introduced as far as 
possible into these Associations, especially in the collecting depart- 
ment ; which generally should be managed weekly, or monthly at 
most, and used as a medium of distributing information, and main- 
taining the tone of interest. 2 Monthly, or at least quarterly meet- 
ings, must be considered a component part of the system. Singing, 
prayer, select reading from the best sources of information — person- 
al application and excitement grounded upon it — concluding with 
Scripture reading or exposition, and prayer, will assemble our peo- 
ple, with much advantage to themselves, as well as with effective 
influence upon the cause of Christ. 3 

In these institutions the elements of vital religion are cherished, 
in the subjugation of the natural selfishness to that " charity, that 
seeketh not her own ;" in the awakened spirit of self-denial, pity, 
and intercession ; and in a deepened sense of privileges, obligations, 
and responsibilities ; so that the offering cast into the sacred treas- 
ury, (though by no means to be despised) constitutes but a small 
proportion of the benefit derived : and thus the endeavour to diffuse 
the Gospel abroad is closely connected with its enlarged blessing at 
home. 

In concluding this extended Pastoral survey, the Writer would 
guard against attaching too much to the mere mechanism of the 
work, and would strongly insist, that, whatever be our diligence in 
this department, we can only be blessed, as we are faithful in de- 
livering, according to the light given to us, the whole message of God. 
He would however at the same time express his strong conviction, 
that the combination of Pastoral labour with the full exhibition of 
a Scriptural Ministry, is the medium, through which the Spirit of 
God will produce among us an extension of true religion, which for 
explicitness, durability, and consistency, will abide the day of trial, 
and cause even the enemies of the Gospel to " see, and know, and 

1 Mark xvi. 15. 

2 A Collector once gave a most satisfactory explanation of her success — ascribing it to 
her conscientious adherence to two rules — regularity of collecting, and commencing her 
work periodically with prayer — the one marking the mechanism, the other forming the 
living principle of the system. 

3 For a beautiful specimen of these meetings, long before they were known among us, 
see Memoirs of Oberlin, pp. 178, 179. 



MISCELLANEOUS. 435 

consider, and understand together, that the hand of the Lord hath 
done this, and that the Holy One of Israel hath created it." 1 

It is not however an exclusive interest in any department that is 
recommended, but a combined regard and concentrated attention to 
the whole work ; making it our study and prayer, that we be not 
inwardly satisfied without earnest longings, and constant advance 
towards the full Scriptural standard. In every department we 
may confidently expect, that our labours will be instru mentally 
blessed, wherever faith is the principle, and prayer the spirit, of 
our work ; and where the moving principle is acted out in self- 
denial, diligence, simplicity, and perseverance. We must not in- 
deed suffer our energies to stagnate. We must be always on the 
watch to improve fresh openings for enlarging our work, and ready 
to apply and appropriate every instrument that can be made to 
subserve it. But with all this we must be careful not to attempt 
too many plans at once — not more, than we have a reasonable hope 
of sustaining ; and especially not more, than is consistent with a 
primary devotedness to communion with God, and preparation for 
our public work. Yet by regularity; doing one thing at a time; 
allowing a pause ; by short exercises ; and by such prudence as 
is consistent with zeal, (not letting a variety of exercises carry us 
beyond our strength,) much more may be done than is commonly 
imagined. 

EN TOYTOIE IS0I.— 1 Tim. iv. 15. 

i Isaiah xli. 20. 



PART VI. 



RECOLLECTIONS OF THE CHRISTIAN MINISTRY. 

It may be useful to shut up this immensely momentous and 
interesting subject with an attempt to concentrate some of its se- 
rious recollections in fixed and permanent impressions. Habitually 
to realize just views, both of the gospel, and of the sacred office, 
tends most profitably at once to excite, support, and direct us. 
Thus while the Minister's views of responsibility — if indeed he be 
under divine teaching — will fill him with the deepest humiliation ; 
yet the contemplation of the Saviour's glory and love inspires him 
with hope and joy. Often will the cheering recollection present 
itself — ' Where should I have been, if I could not look to Him, 
whose " blood cleanseth from all sin?" ' In this spirit he will ten- 
derly plead with his people respecting their sins ; and be ready to 
sit at the feet of the least and lowest of them, while he executes 
his solemn commission towards them. And how will he speak of 
the Saviour ? Like one who feels his own need of mercy, and who 
sees the sufficiency of his adorable Lord for the chief of sinners, 
and the glorious work that he has undertaken for him ; he will set 
forth this enlivening subject with a richness, fulness, confidence, 
and joy, which, if he has learnt from the Scriptures, he has learnt 
no less from his own experience. Thus is he humbled, but not dis- 
couraged ; and while he lies low, he is lifted up by a " grace" that 
" is sufficient for him," and sustained by a " strength that is made 
perfect in" his " weakness." 2 Thus he is weeping, yet rejoicing — 
encouraged, thankful, devoted, happy. 

However partial views of the Christian Ministry may, by eclips- 
ing the prospects of faith, make our " hands hang down," we are 
persuaded, that the sober calculation and enlarged apprehension of 
faith, will substantiate before us the full support of the Gospel ; will 
enliven our present gratitude ; and result in fresh and unceasing 
excitement in the world of everlasting praise. 

1 To maintain these recollections, the Writer recommends Shuttle worth's ' Christian 
Minister's Pocket Companion' — a valuable compilation. (Holds worth.) 

2 See 2 Cor. xii. 9. 



438 VIEW OF THE CHRISTIAN MINISTRY I 

But to maintain abiding and deepening convictions of our re- 
sponsibilities, the Writer has ventured to expand a few questions, 
which the course of this survey has suggested for his own use, and 
which he would respectfully submit for the consideration of his 
honoured and beloved brethren. 

I. Do vie honour our work ? i One of the mistakes' — said the 
late Mr. Venn, — ' that I have cause to regret, is, that from fear of 
pride, I never paid due regard to the numberless passages of Holy 
Writ, which so plainly point out, and extol, the high dignity of our 
office. Had I given but a little consideration to these passages, I 
indeed believe, I should have had much more comfort in my own 
soul, and more success both in public and private addresses to my 
people.' 1 When God would allure his people to return, by the 
richest prospect of blessing, he sets before them — not the promise of 
temporal prosperity and aggrandisement (this had been found inef- 
fectual) — but the gift of " pastors according to his heart, who 
should feed them with knowledge and understanding '." 2 How 
high then is our obligation — as the most important gift of God to 
his Church, in the deepest personal humiliation — to " magnify our 
office /" 3 And this we do — when Christ is the inspiring princi- 
ple of our Ministrations — not one subject among the rest, but 
that which involves the rest, and gives to them their proper life 
and interest. " The truth as it is in Jesus" 4 — as he is the centre 
of every line — is the glory and substance of our office. 5 'Let 
Jesus Christ' (said the excellent Matthew Henry) l be All in All. 
Study Christ — preach Christ — live Christ.'* Let us sink ourselves 
to exalt our Master. 7 It was said of Ignatius, that he carried 
Christ about with him in his heart ; ' and this I will say — if to rep- 
resent a glorious Christ to the view, the love, and the admiration 
of all people, be the grand intention of your life — if you are ex- 
quisitely studious, that the holiness and yet the gentleness of Christ 
may shine in your conversation — if in your public discourses you 
do with rapture bring in the mention of Christ in every paragraph, 
and on every occasion where he is to be spoken of — and if, in your 
private conversation, you contrive to insinuate something of his 
glories and praises, whenever it may be decently introduced — final- 

i Life, p. 516. 2 Jeremiah iii. 12—15. 

3 Compare Eph. iii. 8. Rom. xi. 13. 4 Ephesians iv. 21. 

5 • Christ crucified — the great pervading theme of the Christian Ministry, judiciously 
expanded, and closely applied — is itself a complete system of doctrines, a connected suc- 
cession of duties, an unfailing supply of motives, an unexhausted treasury of hopes.' 
Young Pastor's Guide. Sermons before the University of Cambridge. By the Rev. 
Thomas Dale. 

6 Life, p. 122. Compare Sermon on John xiv. 1. Miscellaneous Works, pp. 581->- 
583. 7 See John iii. 30. 



RECOLLECTIONS. 439 

ly, if, when you find, that a glorious Christ is the more considered 
and acknowledged by your means, you exclaim — l Lord ! this is 
my desired happiness' — truly you then live to good purpose.' 1 ' If 
— said a dying Pastor — 'Ministers only saw (especially in their 
public exercises) the preciousness of Christ, they would not be able 
to refrain from clapping their hands with joy, and exclaiming — 1 1 
am a minister of Christ ! I am a Minister of Christ !' ' 2 

We " magnify our office" also by an exhibition of its spirit. 
An inconsistent, worldly, or self-indulgent Minister, trifling with 
his sacred obligations — as an old writer strongly remarks — ' is the 
pest of the Church.' 3 Even if his Ministry should enlighten, it 
will not sanctify his people. Far less injurious are the open attacks 
of our avowed and most bitter adversaries. Oh ! that the Minis- 
ters of the Church may be kept from destroying the Church ! Let 
it be remembered, that the high honour to which we are called, is 
to give a just representation, not only of the doctrine, but of the 
person of Christ. Whatever talents be not made subservient to 
this grand purpose of expressing the dignity and humility, " the 
meekness and gentleness," the self-denial, zeal, and love of our 
Divine Master will bear the awful stamp of unprofitableness at the 
day of account. Like our Heavenly Pattern therefore, let us dis- 
play before the world a manifest elevation above it, uninfluenced 
by its smiles — unmoved by its frowns. Let it be seen and read of 
all men, that we " seek not theirs, but them" 4 — that " in all things 
we approve ourselves as the Ministers of God" 5 — having our souls 
animated, excited, and filled with our work — making it the one 
absorbing concern — feeling the insignificance of every thing in 
comparison with it — giving it the lead in every pursuit — concentra- 
ting upon it the best and most steady efforts of self-denial and love 

1 Mather's Essays to do Good, 113, 114. 

2 Memoir of Dr. Payson. ' I love to live preaching Christ, and I love to die preach- 
ing Christ.' Halyburton. 'Happy the Christian Minister,' says Bishop Home — 'who, 
like St. John, lives only to point out this Saviour to his people!' On John Baptist — 
'That preacher' — as one observes — 'shall have most comfort, who preaches most of 
Christ.' 

3 Nich. Hemmingii Pastor. 4 2 Cor. xii. 14. 

5 2 Cor. vi. 4. The following lines exhibit the primitive simplicity of their well-known 
Author. 

' Give me the priest these graces shall possess — 
Of an ambassador the first address — 
A father's tenderness — a shepherd's care, 
A leader's courage, which the cross can bear — 
A ruler's awe — a watchman's wakeful eye — 
A pilot's skill, the helm in storms to ply — 
A fisher's patience — and a labourer's toil — 
A guide's dexterity, to disembroil — 
A prophet's inspiration from above — 
A teacher's knowledge — and a Saviour's love.'— Bishop Kenn. 



440 VIEW OF THE CHRISTIAN MINISTRY I 

— and manifesting that sympathizing tenderness of heart, which 
bespeaks a sense of its responsibility. This high tone of Ministe- 
rial character, grounded upon personal consistency, will never fail 
to command respect. *Thus Mr. Nelson truly remarked — 'He 
knows but little of the dignity of the Priesthood, who is content 
with ordinary attainments.' Nor can we calculate upon extended 
usefulness, unless we magnify our office so as to count it worthy 
of all our pains. This was George Herbert's spirit, when dis- 
suaded from the Ministry, as a degrading employment — ' Though 
the iniquity of the times has made the sacred name of priest con- 
temptible, yet I will labour to make it honourable, by consecrating 
all my learning, and all my poor abilities, to advance the glory of 
that God that gave them.' 1 Such also was Henry Martyn's holy 
exultation. ' Blessed be God' — said he — ' I feel myself to be his 
Minister P Tremendous, yet blessed feeling ! laying us in the 
dust, yet lifting us up to heaven. 

II. Do we feel the responsibility of our work 7 The Minister 
of the Gospel is not an isolated individual, nor is his influence 
bounded by parochial limits. The character of his profession gives 
a tone, not to the Church only, but to the nation at large. En- 
trusted as he is with the eternal interests of the world, with all its 
countless population, and successive generations to the end of time 
— Surely he may well say — " I am doing a great work /" 2 And 
indeed an affecting, though not an overwhelming, conviction of its 
dignity and difficulty, is eminently serviceable to check a vain, in- 
dolent, and careless mind ; to excite us to the improvement of all 
necessary gifts and graces ; to call forth earnest supplications in a 
matter so plainly above human strength ; to exercise our entire de- 
pendence on Christ for guidance, assistance, and success ; to pre- 
serve us against impertinent diversions from our work; 3 and to 
make us deeply solicitous about its success. As a ground of en- 
couragement also — it argues high thoughts of our Great Master ; a 
firm belief of the truth and weight of our message ; a freedom 
from secular ends ; an humble, serious, tender, and prepared heart ; 
a readiness to acknowledge our deficiencies, to improve our helps, 
to be earnest in prayer, to wait in expectation of heavenly influ- 
ence, to watch against all hindrances, and to render to God the 
honour of all our success — and even of all due preparation and 
diligence. 

May we not then inquire — What is our personal sympathy 
with this awful sense of responsibility ? How are we affected 

i Walton's Life of Herbert. 2 Neh. vi. 3. 3 ibid. vi. 3. 



RECOLLECTIONS. 441 

by the Scriptural warnings — enough to " make both the ears of 
every" watchman "that heareth them to tingle?" 1 How by the 
spirit of our Ordination service ? than which (as Bishop Burnet 
justly remarks) 'nothing in any office is so serious and so solemn' 2 
— exhibiting us in both parts of our mighty business — as the mouth 
of God to the people, and the mouth of the people to God. Do we 
feel this responsibility in regard to our care and diligence ? Is 
not Ministerial diligence as necessary for our salvation, as Christian 
diligence for our people ? The most regular course of external ser- 
vice or irreproachable conduct will not meet the emergency, without 
a deep sense of the " necessity laid upon us." The ransom found 
for immortal souls shows at once their infinite value, and their sol- 
emn charge. What could be purchased only by the blood of the 
Son of God must be worth the labours of a thousand generations. 
Nor can the murder of a fellow-creature bear any comparison with 
" the voice of the blood of our brother's" soul " crying" for ven- 
geance " from the ground." What fervent exercises of holy sympa- 
thy — the clear evidences of our Divine call — flow from a just sense 
of the weight of our office ! Mr. Brown was often deprived of a 
night's rest by his tender and oppressive anxiety; 3 and, did young 
Ministers cherish this impression, they would have deeper views 
of their awful engagements ; and instead of desiring extensive 
spheres of service, they would be more sensible of the solemn 
charge of a single soul. 4 

How do we feel with regard to our talents ? They were given 
to us on account ; neither to waste on sin, nor to slumber in indo- 
lence, not to concentrate in selfishness — but to "occupy" in our 
Master's service. 6 As in our soul's salvation, so in our Ministry, the 
freeness of the gift is the quickening motive to its active energy. 6 
But are our " gifts stirred up," our graces exercised — our opportu- 
nities improved to the uttermost ? To think of talents being spe- 
cially given to us for the object dearest to the heart of our Divine 
Master — that of feeding his own purchased church — and yet that 

1 Ezekiel iii. xxxiii. xxxiv. Zech. xi. 17. 

2 Past. Care, ch. vi. Compare Bishop Porteus' Charges, 1790. Comber mentions a 
prayer for a Minister in an old Gallican form of ordination — ' that he may tremble for all 
the people committed to his care ; remembering that all their souls are to be required at 
the watchman's hand.' 

3 Life and Remains, p. 28. ' When a man is sensibly affected with the value of souls, 
with the manner of their redemption, and with the price paid for them ; and is well ac- 
quainted with the New Testament, in which all this is plainly set forth ; as he will 
never want matter for the best sermons, so he will never want arguments sufficient to 
convince his hearers of his own heart being touched with the importance of the subject.' 
Bishop Wilson's Parochialia. 

4 Bishop Andrews engraved on his episcopal seal the memorable words — " Who is 
sufficient for these things !" 

s Luke six. 13—26. e Com P . Phil. ii. 12, 13, with 2 Tim. i. 6, 7. 

56 



442 VIEW OF THE CHRISTIAN MINISTRY! 

they should so often be spent in our own indulgence, or in the 
empty acquirement of a name in the church of God ! Even on 
moral grounds we are convicted of dishonesty. Are not our wages 
the compensation for time and talents faithfully devoted to our 
work 1 If the abuse of the public money of the state be censura- 
ble, much more the waste of the treasury of the Church. 

How do we feel respecting the completeness of our Ministry 1 
"not preferring one" part '-'above another" — or at least not en- 
gaged in one to the neglect of another. We want combination 
with concentration. To confine our attention to the Pulpit, is to 
leave uncultivated a vast sphere of sympathetic and aggressive 
influence. On the other hand to give ourselves exclusively to 
the Pastoral work, would endanger our bringing into the Pulpit 
slight exercises — words without matter — fluency without substance 
— such as would command no weight or respect with our intelli- 
gent people. 

How, again, do we feel the responsibility of our pulpit prepa- 
ration ? Most beautiful was the spirit of M. Boos — ' spending 
whatever time he could spare in his Church before the altar, until 
he was able to comfort his congregation ;' judging rightly, that 
' those are not the best sermons, which we have laboured over with 
difficulty, but which we have, as it were, supplicated from the Lord 
with tears and prayers.' This was connected with a searching 
Scriptural habit. ' We must' — he said — ' dig very deep to discern 
the treasure' — adding, ' it is when we feel our weakness most, that 
we dig the deepest.' 1 

This spirit is a cover from the snare of mechanical preparation, 
which evaporates the Christian glow in chalking out artificial ar- 
rangement ; while at the same time it is the spring of prayerful in- 
dustry — far more valuable than talents, improving the highest, and 
supplying many deficiencies of the more moderate. It will lead us 
away from the love of novelty, which fills the mind with fancies ; 
instead of seeking after originality, pressing home the common but 
primary truths of the Gospel — taking the same ground- work, though 
with enlarged and diversified illustration, with our fathers and proph- 
ets of old. Thus will the people " seek the law at the mouth of the 
priest" — when he lives upon the level of his high obligation, his mind 
treasuring up — and therefore his " lips keeping — knowledge." 2 We 
ask — how is this responsibility felt as regards the substance of 
our preaching ? Admitting our Ministry to be exclusively occu- 
pied with the one subject, 3 yet are we labouring to compass the 

» Life, p. 428. Comp. p. 14. Pref. xlv. 2 Mai. ii. 7. 3 1 Cor. ii. 2. 



RECOLLECTIONS. 443 

whole extent, setting it forth in its integrity — concealing no doc- 
trine, nor bringing any into undue proportions — in its purity — 
without the intermixture of human traditions or authority 1 — in its 
simplicity — opening an instant way for the contrite sinner with- 
out previous safe preparation — in its connection — giving life and 
substance to every part by a clear exhibition of the Saviour, seeing 
that every point inclines to the magnetism of the great centre — 
combining the doctrine of salvation with the statement of the pen- 
alty and defilement of sin — the work of the Spirit in all his perfec- 
tions and Divinity with the work of Christ ; thus through the Spirit 
raising the whole edifice of faith and godliness upon the true foun- 
dation. 2 Again — If our Ministry be thus Scriptural, is it ad- 
vancing ? As Christians we are led to search, " what is the 
breadth, and length, and depth, and height, and to know the love 
of Christ, which passeth knowledge." 3 Ought not then our Min- 
istry to exhibit the results of this exploring, in a more compre- 
hensive, unctional, endearing display of our grand subject ? If 
our office be to open a mine of " unsearchable riches," 4 should we 
not plant our steps deeper into this golden storehouse, and thence 
draw out more enriching treasures for our Sabbath Ministrations? 
Those of us, who have most reason, and (what goes with it) most 
readiness, to acknowledge our Divine Master's grace upon our 
work, are most sensible of their need of this experience, and most 
earnest in their desires and efforts to attain it. If we insist upon 
growth in our people, must we not shew it in our Ministry ? The 
same motto is for Minister and for people — " Not as though I have 
already attained, either were already perfect : but I follow af- 
ter:'' 5 

What need have we of a deep sense of the responsibility of the 
pulpit ; like the great Apostle — to be deeply penetrated with the 
subject of our commission — with the object in view — with the rec- 
ollection of the Omniscient witness of our conduct,— * Truth — con- 
science — the presence of our God 6 — thoughts so weighty and im- 
pressive ! enough to fill our whole soul ! Well would it be for us 
thus to realize our true character — as not the magistrate — the 
statesman — the legislator — the wise or prudent man — the moralist 
— the poet — the man of feeling — or even the Minister of the law 
— but the ambassador of Christ, ' sent to man, the sinner — not 
the partial, but the total sinner — not the impoverished, but the 
ruined — not to man hurt by sin, but to man dead in sin — not 

1 See some discriminating remarks, Bowles, Lib. ii. c. 9. 2 Eph. ii. 20 — 22. 

3 Ibid. iii. 18, 19. * ibid, verse 8. 5 Phil. iii. 12. * See 2 Cor. iv. 2. 



444 VIEW OF THE CHRISTIAN MINISTRY I 

man to be repaired, but to be made — not to be rectified, but to 
be created.' 1 How important is the recollection, that we bring to 
man nothing that is truly valuable, without an acquaintance with 
his true character, his lost condition, and his only solid hopes for 
eternity ! 

How does our example speak — a most responsible part of our 
office ? Spirituality is a main qualification of the Ministry. A 
faithful Pastor is a living witness, bearing a powerful testimony in 
the great controversy between God and the world. His life is 
vocal — like Chaucer's Parson — ' a living sermon of the truth he 
taught.' Indeed it is only where the life preaches, that the pulpit 
will be effective. Unless we are men of God out of the pulpit, we 
shall never be honoured Ministers in it. Our people look at us 
narrowly in the week, to see what we mean — whether we mean 
any thing — on the Sabbath. We may teach, warn, exhort, but 
there will be no movement without the holy walk — unless we act 
the faith we preach. While we preach faith, we must live works, 
to put to shame the charge of licentiousness, and to put away a 
stumbling block out of the path of the world. For " though we 
should speak with the tongues of men and of angels," we should 
fail to charm our people into a love of the Gospel, without an ex- 
hibition of its spirit. Our obligation every way is most strong to 
be what we preach. And there must be some defect, unless we 
bring our own atmosphere of holiness, more or less immediately 
felt. ' What Bishop' or Pastor l can forbear trembling, seeing him- 
self engaged by Jesus Christ himself to be like an " angel" — pure, 
spiritual, in a constant application to men by labour, and to God 
by prayer ; and like a " star" full of light, elevated above the earth, 
fixed to his sphere which is his " church," incessantly moving in it, 
and continually diffusing his influences below !' 2 Do we realize 
the responsibility of our office, as " the salt of the earth ?" 3 Alas ! 
sometimes do we not rather seem to assist the putrefaction, than 
preserve from it? Do we consider the delicate exactness belonging 
to our function — like the female character, requiring not only re- 
straint within strict propriety, but the most remote distance from 
the bounds even of suspicion 4 — a restriction, which, however burden- 

1 Budd's Sermon before the Church Missionary Society. 

2 Quesnel on Rev. i. 19, 20. ' Vouchsafe, Lord,' (adds this pious expositor) ' to send 
such "angels," and cause such "stars" as these to shine in thy church.' — 'So holy is our 
employment, that were our souls as pure as cherubs, as zealous and active as the blessed 
spirits that are above, we should yet have reason to cover our faces, and to be swallowed 
up in a deep sense of our own insufficiency for these things.' Scougal's Sermon on the 
Importance 1 and Difficulty of the Ministerial Function. 3 Matt. v. 13. 

4 The Ministerial qualifications are ai^iX/jTrro?, to take hold of (1 Tim. iii. 2.) — not 
to be apprehended — nothing nj/eyxX^roj (1 Tim. iii. 10. Titus i. 6, 7.) — not liable to be 



RECOLLECTIONS. 445 

some it may appear, is a most constraining obligation, and effectual 
support of our work 7 Christian consistency alone can shield our 
office from contempt. 1 Negative holiness is of little avail for influ- 
ence. We must be " examples" — not to the world — but ' to be- 
lievers — an example of holiness and purity among the holy and 
pure.' 2 

The responsibility of the temporal concerns of the nation, or 
even the holding up of the pillars of the earth, bears no proportion 
to the tremendous weight of the charge of immortal souls. Minis- 
ters are not " visited after the visitation of all men." Nothing is 
distributed to them, either in judgment or in mercy, upon the com- 
mon scale of calculation, or according to the general balance of the 
Divine dispensations. "We are made a spectacle to the world, and 
to angels, and to men." 3 The eternal interests of others are so 
bound up with us, that we are denied the comparative privilege of 
perishing alone. Nor indeed can we singly save ourselves ; or save 
ourselves at all, except (as Bishop Wilson reminds us) ' by labour- 
ing to save others.' 4 What means then the frequent caution or 
charge of excessive zeal, when our own consciences must tell us, 
that — did we but realize the value of the soul — were we suitably 
impressed with the love of the Saviour, or with the sense of our 
obligations, we should not minister in the cold and indifferent 
manner that we do — that we have reason to be ashamed of every 
sermon we preach — and perhaps to tremble in the very best of 
them, lest we be convicted of pouring contempt upon the truth of 
God, and of the guilt of the blood of our people ? And are there 
none of us, whose consciences might present the fearful prospect 
of hearers dropping successively into the arms of death through the 
Minister's negligence, unwarned as well as unprepared ; and of 
going down to the grave after them — with their hands deeply dyed 
with the blood of their souls — and themselves overwhelmed in their 
eternal damnation ? 

Oh ! how infinitely awful and mysterious is the appointment, 
which has thus laid upon us so sinking a burden ; and what are 
the bitterest of earthly sorrows — what the curse of an ungodly 
world — what the torture of the martyr's stake — compared with the 
unutterable, eternal sting of unfaithfulness to these perishing — yet 
imperishable — souls ? The anticipation of the day of account — 
solemn to all — is inexpressibly so to us. How awful the peal, which 

arraigned — both implying not only freedom from blame, but beyond any suspicion or 
ground of it. 

1 See 1 Tim. iv. 12. 2 Nicholson's Call upon the Church, p. 43. 

3 1 Cor. iv. 9. 4 See his Sacra Privata. Comp. 1 Tim. iv. 16. 



446 VIEW OF THE CHRISTIAN MINISTRY! 

the passing" bell — that useful memento of the great judgment — 
rings in our ears ! Another account is carried in before the bar of 
our Judge — an account linked with our own, and crowded with 
sins of Ministerial omission and unfaithfulness ! And then to think 
of the last meeting with all that have died under our charge — to 
suppose ourselves interrogated concerning our obligations to them. 
— Oh ! can we forbear the impassioned deprecation of guilt — " De- 
liver me from blood-guiltiness, O God." 1 An external performance 
of our duty will easily screen us from Episcopal censure. But to 
answer to the Chief Bishop for our diligence, at his judgment seat 
— this is the trembling prospect. Can we forget, that the Minister 
is the man of all others, who needs the superabounding mercy of 
God, and continual application to the cleansing blood of Calvary ? 
Have we then no sympathy with the thrice-repeated flight of Am- 
brose from the Episcopate — the compulsory ordination of Gregory 
Nazianzen — the deprecation of the Apostolic Bishop of Hippo 
(Q,uid ! vultis ut peream ?) — and the deep distress of Chrysostom, 
counting his elevation a judgment upon the Church? 2 If there 
was a mixture of superstition with this shrinking humility — 
" forgive them the wrong ;" and let us condescend to learn some- 
thing of them, which they are well able to teach — to temper our 
more enlightened views of faith with a portion of that " weakness, 
and fear, and much trembling," 3 which they so vividly pourtrayed. 4 
To feel our responsibility in the spirit of dependence 5 ' — to confess 

1 Psalm li. 14. ' Alienas mortes addimus, quia tot occidimus, quot ad mortem ire quotidie 
tepidi et tacentes vidimus,' — is Gregory's awakening exposition of this text. Chrysostom's 
words on this subject (Scougal declares) 'are so terrible, that I tremble to put them into 
English ; and yet' — adds he with a deep-toned impressiveness — ' if a man should speak 
fire, blood, and smoke ; if flames should come out of his mouth instead of words ; if he 
had a voice like thunder, and an eye like lightning, he could not sufficiently represent 
the dreadful account that an unfaithful pastor shall make.' Scougal's Sermon, ut supra. 
See also some striking thoughts in Dwight's Sermons, Vol. ii. 444. 

2 ' In the first and most blessed times of Christianity, those only were then judged 
worthy the Ministry, whose quiet and meek spirit did make them look upon that sacred 
calling with an humble adoration, and fear to undertake it ; which indeed requires such 
great degrees of humility, and labour, and care, that none but such were then thought 
worthy of that celestial dignity ; and such only were then sought out, and solicited to 
undertake it.' Walton's Life of Donne. 3 1 Cor. ii. 3, with 2 Cor. xii. 9. 

4 The celebrated Rutherford, when petitioning the Assembly against his removal from 
Anworth, the beloved sphere of his parochial labours, to the Divinty chair, used as one 
plea — ' Let it be considered, if one, who dare not be able to answer to Christ for a lesser 
charge, should be burdened with a more weighty.' Murray's Life of Rutherford, p. 153. 

Leighton assigns as one reason for his resignation of the see of Glasgow — ' The sense 
I have of the dreadful weight of whatsoever charge of souls, and all kind of spiritual 
inspection over all people, but much more over Ministers ; and there is' — added he — ' an 
episcopal act, that is above all others formidable to me — ordaining Ministers' Pearson's 
Life, cxv. Compare Burnet's Pastoral Care, ch. vi. The toil of sleepless nights seems 
to be implied in the Apostle's emphatic term, aypvnvaaiv (Heb. xiii. 17.) Were not the 
Apostle's "watchings often" (ei/ aypvnvtais 2 Cor. vi. 5.) probably connected with his 
deep intensity of Ministerial anxiety 1 

5 Compare 2 Cor. ii. 16, with iii. 5, 6. 



RECOLLECTIONS. 447 

our deficiencies and defilements with unfeigned self-abasement — 
and, under this sense of shame, to prize more highly, and apply- 
more constantly, the blood of atonement for our acceptance — this 
is the frame we should desire — not oppressed with legal despon- 
dency ; but humbled, sustained, rejoicing, fruitful, under the influ- 
ence of the faith, and hope of the gospel. 

III. Do we earnestly desire and expect success in our work ? 
The merchant fails, when he loses his cargo — the statesman, when 
the kingdom suffers loss — the Minister, when the soul perishes. 
And what failure in its ruinous consequences can compare with 
his ? His desire therefore for success is spiritualized humanity. 
Yet who of us prays, or stirs up his people to pray, for success, as 
if he suitably realized its unspeakable importance ? And what 
hope can there be of success without an anxious concern for it? 
' If you would prosper in your work,' (says Baxter) £ be sure to keep 
up earnest desires and expectations of success. If your heart be 
not set upon the end of your labour^, and you long not to see the 
conversion and edification of your hearers, and do not study and 
preach in this hope, you are not likely to see much fruit of it.' 1 
" The ostrich" indeed " leaveth her eggs in the earth,*' careless 
what may befal them, M because God hath deprived her of wisdom, 
neither hath he imparted unto her understanding." 2 But what 
husbandman would sow the seed without some anxiety and expec- 
tation of tbe harvest ? And who can help admiring the conduct 
of faithful Eliezer, who would neither eat nor drink, until he saw 
how his master's business would speed? 3 Yet how often are we 
satisfied with a creditable performance of our duties, without a deep 
concern for the success of our work, and yearning compassion for 
the multitudes, hardening themselves under the sound of the Gos- 
pel ! 4 A Ministry devoted to the salvation of souls ; aiming in- 
tensely and simply at this main object; counting every soul a 
kingdom ; and more delighted to save a soul than to win a crown 
— this is love for perishing immortals — this is the true spirit of our 
office. This was the mind of our Great Master — the satisfaction 
he anticipated from " the travail of his soul" — " the joy that was 
set before him." 5 This also was the sustaining desire of the Apostle 
under his wearisome labours. 6 Oh ! then, let us, like men and 

1 Reformed Pastor and his Life of Alleine. 

2 Job xxxix. 14—17, with John x. 12, 13. 3 Gen. xxiv. 33. 

* Mr. Ottee, ejected from Beccles, Suffolk, if he preached five or six sermons without 
hearing of any good effect upon some or other of his hearers, was greatly dejected and 
very fervent in prayer for further success. 5 Isaiah liii. 11. Heb. xii. 2. 

6 See Rom. i. 13. Bishop Patrick informs us, in his interesting account of the learned 
John Smith — ' that he had resolved (as he one day told me) very much to lay aside othei 



448 VIEW OF THE CHRISTIAN MINISTRY: 

Ministers of God, thirst insatiably for the conversion of souls. We 
must be utterly dead to any high sense of our calling, if we can 
roll along a course of years in the responsible relation of Pastor, 
without enquiry or concern, whether our people thrive or decline 
under our Ministry. Let us not be satisfied with evidence of per- 
sonal attachment to ourselves, without one beating pulse of love to 
our Master. Acceptance with man is an empty bubble — success 
in conversion is every thing. Let nothing therefore content us, 
short of real fruit. Some outward restraint or reformation may be 
wrought ; but while the heart is uninfluenced, the principle of sin 
remains in full vigour, and no real or permanent advantage is 
gained. The main design of our work is left unaccomplished. 
One soul converted to God is better than thousands merely mor- 
alized, and still sleeping on in their sins. Our primary and absorb- 
ing object is to have fellowship with the angels in " gathering to- 
gether the elect of God "* 

Though it is true, that the seed buried is not lost, yet we must 
not tamely acquiesce in the admission of our results not being 
always visible. 2 Nor must we live upon undefined hopes ; or too 
indulgently console ourselves in the event of a total failure, with 
the assurance of personal acceptance. For, though the reward is 
measured by labour, not by success, and is still " with our God, 
though Israel be not gathered ;" 3 yet the promises, pleaded and 
waited for in the diligence and perseverance of faith, warrant the 

studies, and to travail in the salvation of men's souls, after whose good he most earnestly 
thirsted.' Alleine ' was infinitely and insatiably greedy of the conversion of souls ; and 
to this end he poured out his very heart in prayer and in preaching. He " imparted not 
the gospel of God only, but his own soul." His supplications and his exhortations many 
times were so affectionate, so full of holy zeal, life, and vigour, that they quite overcame 
his hearers. He melted over them, so that he mollified, and sometimes dissolved, the 
hardest hearts.' Mr. Ward of Ipswich, an eminent Puritan divine, asks — ! If God were 
to say to a Minister, as he said to Solomon — "Ask what I shall give thee!" — what 
should he desire, either before, or more than this — namely, a large portion of that magnet- 
ical virtue, whereby Peter and Paul, and other primitive preachers, drew many thousand 
souls to the knowledge of Jesus V ' How many faithful Ministers' (says Baxter in his 
Preface to Alleine's Alarm) ' have I lately known who have lived in pining poverty and 
want ; and yet, if they could but have truly said' — ' Lord, ' the sermons which I -privately 
and in danger have preached have won many souls to thee 1 — it would have made their bur- 
den easy. ' In my preaching' (said Bunyan) ' I could not be satisfied, unless some fruits 
did appear in my work. If I were fruitless, it mattered not who commended me; but 
if I were fruitful, I care not, who did condemn.' ' I would think it a greater happiness' 
(said Matthew Henry, in the view of his ordination) ' to gain one soul to Christ, than 
mountains of silver and gold to myself,' adding, in his dread of the misery of Ministerial 
unfruitfulness — ' If God suffers me to labour in vain (though I should get hundreds a 
year by my labour,} it would be the constant grief and trouble of my soul; and if I do 
not gain souls, I shall enjoy all my other gains with very little satisfaction, and I would 
rather beg my bread from door to door, than undertake this great work.'' Dr. Doddridge 
wrote thus to a friend — ' I long for the conversion of souls more sensibly than any thing 
besides. Methinks I could not only labour, but die for it with pleasure — The love of 
Christ constraineth me.' 

1 Matt. xxiv. 31. 2 See Part ii. chap. i. Mark iv. 36—29. 

3 See 1 Cor. iii. 8. Isaiah xlix. 4, 5. Comp. Q,uesnel on John xxi. 1 — 3. 



RECOLLECTIONS. 449 

expectation of a measure at least of apparent fruit. Mr. Robin- 
son of Leicester solemnly reminded his brethren — The want of 
Ministerial success is a tremendous circumstance, never to be 
contemplated but xoith horror. l Search, ask' — added he — l if there 
be not a cause, when your seals are not broad and visible.' 1 Ac- 
quiescence without enquiry is the slumber of indolence, not the 
quietness and resignation of faith. The Sovereignty of God must 
indeed be fully acknowledged, but not pleaded in excuse for iner- 
tion ; nor rested upon, except as a sustaining encouragement in 
conflict and difficulty. The Apostles, while they were ever ready 
to bow to this deep and mysterious exhibition of the divine char- 
acter, yet were full of distress and activity, or joy and praise, accord- 
ing as their Master's work was retarded or advanced. While their 
faith was tranquil, their efforts were incessant. 

IV. Are we laying ourselves out for our work ? At this busy 
moment, inactivity is fatal to the best interests of the Church. 
The irregular movements on every side of her are enough to keep 
all her watchmen in active motion. We have " put our hands to 
the plough." from which there is no " looking back." 2 In fact — as 
with the husbandman, there is little or no vacation from our daily 
labours. The end of one work is but the beginning of another, as 
the season brings it round. But in the strongest emphasis of the 
term, does the Pastoral labourer " eat his bread in the sweat of his 
face." 3 There is an eternity of rest before us. But here we must 
not expect a life of indolence ; and if we are the Lord's servants, 
we shall not desire it. But to be successful labourers, we must 
bring the spirit of the Gospel into our work. There is sometimes 
a heartlessness about us, most paralyzing to the activity of faith, 
and quenching to the faint spark of Ministerial zeal and Christian 
love. Mr. Scott warns us against it, as ' very dishonourable to the 

1 Visitation Sermon, pp. 36, 37. c To see no better fruit of our employment than 
merely to have a benefice to live upon, and some reverence from the people, is a poor en- 
couragement. The first thing to be done in this sad case, is to search whether the fault 
be not in ourselves — whether we choose the most suitable subjects, study plainness, yet 
the love of our hearers, deal with them privately and personally, as well as publicly — 
whether our lives preach to them as well as our tongues, &c. If any of this be amiss, it 
must be amended.' Baxter on Obedient Patience. — 'When a man is in earnest, nothing 
will satisfy him but this. Others may be satisfied without success: they may go through 
a formal set of observances, and be contented ; instead of examining their Ministry, and 
saying — "Shew me wherefore thou contendest with me." If any thing but usefulness 
will satisfy us, I do not wonder that we are not useful. We must thank God for this and 
that thing: but nothing must satisfy us but the conversion of sinners. The least success 
in our profession is better than the greatest in any other.' — Scott's Sermon on Rom. xv. 
29. We must not. however, confine Ministerial success to the grand work of conversion. 
See Part. ii. chap. i. ut supra. Comp. Eph. iv. 12 — 16, illustrated by Acts xiv. 22. xvi. 5. 
1 Thess. hi. 2, 10. 2 See Luke ix. 62. 

Gen. hi. 19. 'Nihil est in hac vita difhcilius, laboriosius, periculosius Presbyten 



vita. Aug. 



57 



450 VIEW OF THE CHRISTIAN MINISTRY I 

mercy and grace of the Gospel, and to his name, who commands 
his servants to rejoice in hope. 11 Weariness of our work, when it 
seems at a low ebb, is much to be deprecated ; still more so — the 
readiness to seek relief from present discouragement in self-indul- 
gent studies or recreations. The disappointed fisherman sits not 
down in despondency — much less does he direct his mind to any 
other employment — but he sets himself to enquire into the causes 
of his failure, and the best mode of obviating them ; and girds 
himself for the next opportunity with the same glistening expecta- 
tion. Thus must we, like the disciples, " at our Lord's command," 
continue to " let down the net," even though " we have toiled all 
the night, and have taken nothing." 2 But is it ever too long a 
time to wait ? Discouragement realizes most fully the blessedness 
of our work. Its supports do not spring from sensible excitements. 
We work " by faith, not by sight," 3 not acted upon by a temporary 
and adventitious impulse, but constrained by the love of our unseen 
adorable Saviour. Our failure, therefore (as has been well ob- 
served) should ' not be a cause for relaxation in diligence, or for 
despondency in spirit, or for remission in prayer. Let it rather be 
an argument for renewed energy, for greater zeal and earnestness.' 4 
Like the ancient servants of God, let our discouragements enflame 
w T eeping tenderness of intercession before our God. 5 But let us re- 
member, that prayer without exertion will subject us to his reproofs 
— " W herefore criest thou unto me ? Get thee up ; wherefore liest 
thou upon thy face ?" 6 

The axiom — \ Duties are ours — events are God's' — is precisely 
that mixture of Arminianism and Calvinism, which constitutes the 
true Ministerial habit. It is, however, a maxim for rest in unvary- 
ing effort — not in slumbering supineness. Philip Henry tells us — 
i The more we do, the more we may do, in the service of God.' 7 

1 Scott's Life, p. 344. 

2 Luke v. 5. See Dr. Whitby's valuable note on John xxi. 6. 3 2 Cor. v. 7. 

4 Bishop of Winchester, p. 526. ' To relinquish or intermit parochial labour, because 
it is not attended with success, would be terribly inexcusable. Labour on; commit the 
matter to God; wait patiently; get a feeling of the bowels of Christ; and die, praying, 
Lord ! pity the people.' Adam's Private Thoughts. ' Our business is only to ' declare 
the whole counsel of God' — to live the life of a Minister — and not to cease praying. Our 
reward is sure ; our record is on high.' Venn's Life, p. 380. ' Not the Minister who has 
most success in his preaching shall stand highest in the day of the Lord ; but the Minis- 
ter, whose eye has been single ; whose prayers have been fervent ; whose bowels of mer- 
cies have been yearning over "the ignorant, and those who are out of the way;" and 
who has most readily sacrificed his own will and temporal interest. Such are comfortable 
to Christ; and upon such he will put the greatest honour.' Ibid. p. 365. 

5 Exod. xxxii. 19. Acts xiv. 14. xvii. 16. Lam. i. 4. Joel ii. 17. 

6 Exod. xiv. 15. Josh. vii. 10. 

7 Life, p. 53. The account of Rutherford's personal diligence is a stimulating record. 
; He was accustomed to rise every morning at three o'clock. The early parts of the day 
he spent in prayer, meditation, and study ; and the remainder of it was devoted to his 
more public duties ; to the visitation of the sick, the afflicted, and the dying, and to the 



RECOLLECTIONS. 451 

We may perhaps have to guard against a temptation to bustling 
activity, or a restlessness of mind, because our plans do not ad- 
vance as we had hoped. But in good health, and in an equable 
state of mind, as a late diligent parochial Minister observed — 1 1 
am always happiest, when I have most to do.' 1 Let us therefore 
satisfy ourselves, that we are using all the means, and with all the 
earnestness, in our power — like men, filled with what Lord Shaftes- 
bury was pleased to call — ' the heroic passion of saving souls' — a 
passion, which will not confine its impulse to the pulpit. Let us 
enquire throughout our whole course of Ministry — Is nothing done 
defectively, or in a wrong spirit ? Can we think of nothing more 
that might be done ? Does " the trumpet give" either " an uncer- 
tain," or a feeble " sound ?" 2 What weekly provision is there for 
our flock — for those of them especially, who feel the intervals be- 
tween the Sabbaths to be long ? What is there, that shews our 
readiness to be " out of season," as well as "in season, to watch in 
all things, to endure affliclions, to do the work of an Evangelist, to 
make full proof of our Ministry ?" 3 Do our people mark, in our 
going in and out before them a daily renewal of our Ordination 
vow, without reservation for our own ease and interest ? Are we 
" offering ourselves" up joyfully upon the service of souls in the 
spirit of a sacrifice ? 4 Do we guard against a prevalent danger 
of wasting our time and strength upon matters of inferior moment ? 
And do we count the day lost, when something has not been either 
written, or said, or done, in our Master's service ? The fisherman, 
when not actually engaged in his employment, is mending his nets, 
or more or less exercised in preparation for his business. And thus 
might the intervals between our immediate work be filled up with 
the relaxation of study, conversation, or Christian intercourse, bear- 
ing directly at least, upon our great object. ' Indeed' (as Bishop 

examination and encouragement in godliness of the different families of his congregation.' 
Murray's Life, p. 43. Dr. Payson's (of America) Memoir (Seeleys) gives a similar and 
most interesting sketch of one, who was ready to labour even to faintness in his Master's 
service. We read indeed of an eminent Minister, who " for the work of Christ was nigh 
unto death." (Phil. ii. 30.) ; yet (as a general rule) we must regard it as a temptation of 
Satan, when a legal dread of unfaithfulness, and the undisciplined fervour of zeal incites 
the servants of Christ to a prodigal expenditure of health, strength, and spirits ; thus 
wasting the candle immoderately while it burns, and extinguishing its light before the 
time. Their ends indeed are so sincere, their work so delightful, and their hearts so over- 
flowing, that the discovery is often made too late of the advantage, which the kingdom of 
darkness derives from this premature removal of the candlestick from its place. At the 
same time a chastised transfusion of this burning zeal into our temperament would prove 
of essential service; and though we would dissuade from that overstretched exertion, 
which in most cases is a speedy suicide ; yet authentic records of extraordinary devoted- 
ness to the work are eminently calculated to resist the encroachments of self-indulgence, 
and to elevate our own Ministerial standard. 

i Methuen's Life of Rev. R. P. Beaehcroft. 2 1 Cor. xiv. 8. 

3 2 Tim. iv. % 5. * See Phil. ii. 17. 



452 VIEW OP THE CHRISTIAN MINISTRY! 

Davenant justly remarks) ' a good Minister is never less at leisure, 
than when he seems to be so. Our people may think, that we 
have whole days for ease and indulgence, and that we have noth- 
ing to do, when we have left the house of God. But if we are 
what we ought to be, the conflict — I had almost said — the perpet- 
ual — but at least the daily and diligent — conflict of prayer, medita- 
tion, and study, lies upon us.' 1 

We may indeed go through our outward routine with respectable 
but heartless regularity — sometimes perhaps blaming the greater 
earnestness, which it would be inconvenient to imitate. But how 
different is this from " doing the work of an Evangelist," which 
alone " makes fall proof of our Ministry !" 2 How different from 
that self-denying self-devotedness, which spiritualizes even our most 
cursory, and much more our stated, employment ; which, instead 
of waiting for favourable opportunities (that from men's indisposi- 
tion to the Gospel may never occur) is endeavouring to make 
them ; constantly devising some plan for the benefit of our flock ; 
and primarily aiming to raise them to a higher standard of obliga- 
tion and of privilege ! It is the holy, humble, and laborious exer- 
cise — concentrating doctrine, spirit, example, intensity of interest, 
and entire endeavour ; and " striving therein according to the 
mighty power" of God, 3 that is the appointed instrument for the 
fulfilment of the Divine purposes. Mr. Scott well observes, that 
'Satan prevails as much by persuading Ministers to sit still, or 
merely to go on in the beaten round, without attempting any thing 
more, as in any other way. 4 For indeed, present qualifications, 
however great, can never annul the " necessity laid upon us," as 
debtors to our flock, and as " scribes instructed unto the kingdom 
of heaven," to acquire greater skill, richer stores, and more heaven- 
ly unction, for its all-important engagements. An aged Minister, 
when exhorted to be more sparing of himself, once observed — '■ 
i When a man has loitered the best part of his day, and the even- 

1 Dav. in Col. ii. 1. 'I may say to him that snatches at the Ministry, as Henry IV. 
did to his son, that hastily snatched at the crown — ' He little knows what a heap of cares 
and toils he snatches at.' The labours of the Ministry will exhaust the very marrow from 
your bones, hasten old age and death.' Life of Rev. J. Flavel. 

2 2 Tim. iv. 5. 

3 Col. i. 29. Scarcely one word in our translation of this verse seems to answer the 
emphasis of the original, in marking the apostle's determined devotedness to his work — 
— KOTTiu — aywvi^ojxcvni — Kara rrjv Evepyeiav avry — evcpyn^ewv ev ejxoi — cv ivvafiti — I la- 
bour even to weariness. I strive as in a conflict. I struggle according to the inward 
operation of Christ, working effectually in me with great and exceeding power. It 
seems (as Dr. Hammond remarks) as if ' all the agonistical phrases in use among the 
ancient Grecians were culled out and scattered among his Epistles; fetched from 
Olympus to Zion, from Athens to Jerusalem , and all little enough to express the earnest- 
ness of the holy violence of his soul in this kclXos aywyJ 1 Sermon entitled, The Pastor's 
Motto. 4 Life, p. 213. 



RECOLLECTIONS. 453 

ing draws on, he had need double his strokes.' And surely, all of 
us — had we a livelier impression of the near conclusion of our 
work ; and did we ponder its importance according to the worth of 
souls — would be more active in discovering, inventing, and improv- 
ing from time to time, some fresh point of contact with the souls 
dropping into eternity before our eyes — some new medium of more 
accurate acquaintance with their individual condition 1 — some closer 
intimacy with their false refuges — some nearer access to their af- 
fections — some sharper edge for the piercing of their consciences — ■ 
that ultimately the Saviour might be honoured and reign in them, 
as his redeemed people. Many schemes might be devised for the 
purpose, of valuable efficiency, but little outward display. As min- 
isters of the Establishment, our framework is ready to hand. Our 
influence, as the accredited instructors of the land, added to the au- 
thority of our parochial oversight, is much to our advantage. But 
how will also our talents and opportunities increase the awful bal- 
ance at the day of account, if they be not sanctified to our great 
work ! As men specially consecrated to God, we must labour, as 
if our life was one continued moving on in the course of the Min- 
istry, and our sweetest rest was found in his service. As a beloved 
friend of the Writer once observed, (exemplifying unconsciously 
his own character,) — ' The true pastor is so devoted to his parish, 
that his parish is to him in some sense the whole world. He 
should have no heart, as it were, for any thing else. His invention, 
and every faculty of the mind, should always be upon the stretch 
to discover and execute means for benefitting his parish.' Indeed 
without this entire devotedness of mind and powers, how can we 
be said practically to listen to the Divine message — " Take heed 
to the Ministry which thou hast received in the Lord, that thou 

fulfil it r* 

1 Dr. Doddridge set down in his memorandum book hints, as they occurred to him, of 
what might be done for the good of his congregation. At the close of the year he took a 
large and distinct view of its state, wrote some remarks upon it, and laid down rules for 
his future conduct in his relation to it. — Orton's Life, ch. v. ' Were the Lord to make 
me young again' (said Mr. Brown on his death-bed), ' I think I should study to devise 
some other means for the gaining of souls, than those which I have used, and to prosecute 
them with more activity than ever I did.' — Life and Remains, p. 287. ' If an angel' 
(says Cotton Mather) 'were in the flesh, as I am, and in such a post as mine, what 
methods would he use to glorifiy God!' One of Plato's qualifications for his disciple — 
<pi~XoTTovos — (De Repub. Lib. vi.) illustrates the industry, interest, and labour of the whole 
heart concentrated in the work of God. ' The Devil in the last day shall rise against ub 
in condemnation, for that he hath been more careful to gain souls, than we to save them.' 
Bernard. 

2 Col. iv. 17. See Chaucer's picture of the 'Poor Parson of a town;' (supposed to 
refer to Wickliff )— 

'Wide was his parish, and houses far asunder; 
But he ne left nought, for ne rain ne thunder ; 



454 VIEW OF THE CHRISTIAN MINISTRY: 

V. Does the Spirit of love characterize our Ministrations'* 
Let us enquire generally, as to our interest in our work. " Not 
b}^ constraint" is the spirit of oar office ; at least by no other con- 
straint than " the love of Christ." 1 Irksome indeed must it be to 
him, who only makes it subservient to his own selfish purpose. 
But under Christian constraint, our duty will be our delight — our 
work our wages. 2 Indeed, even under depressing circumstances, 
the obligation of standing up as a witness for Christ, and the ex- 
citement to set forth his excellence to sinners, bring a sensible re- 
freshment to our own souls, so that our labour of love is a most 
blessed service. Yet it may be often well to ask — What fellowship 
have we here with the delight, which faithful servants of God have 
always experienced in their Master's work 3 — a delight strongly con- 
nected with its effectiveness ? For it has been truly remarked — 
that 'justice can never be done to any profession, which is pursued 
with aversion or indifference. Without loving his profession, no 

In sickness and in mischief to visite, 

The ferrest in his parish, moche and light 

Upon his fete, and in his hand a star!.' 

Prologue to Canterbury Tales. 
Dryden versified these lines into more intelligible English — 
Wide was his parish ; not contracted close 
In streets, but here and there a straggling house ; 
Yet still he was at hand, without request, 
To serve the sick or succour the distrest. 
Tempting on foot alone, without affright, 
The danger of a dark, tempestuous night. 

1 1 Peter v. 2, with 2 Cor. v. 14. 

2 ' I may conscientiously take the wages for the work, when I have a distinct con- 
sciousness, that I would do the work without the wages,' — Adam's Private Thoughts. 

3 The expectation of solid happiness is thus held out in our path — ' A faithful Minister 
ought to be the happiest and most cheerful of human beings.' — Bishop Jebb's Charge. 'A 
clergyman who has his heart in his work,' (not only ought to be. but) 'is the happiest of 
men.' — Bishop of Chester's Primary Charge. Let us mark this happiness realized in per- 
severing self-devotedness — ' I do not wish for any heaven upon earth, besides that of 
preaching the precious gospel of Jesus Christ to immortal souls. I wish for no service but 
the service of God, in labouring for souls on earth, and to do his will in heaven.' — Henry 
Martyn. ' I esteem the Ministry the most desirable employment in the world ; and find 
that delight in it, and those advantages from it, which I think hardly any other employ- 
ment on earth could give me.' Dr. Doddridge — ' There is nothing out of heaven, next to 
Christ, dearer to me than my Ministry.' Rutherford — 'Now after near forty years' 
preaching of Christ, I think I would rather beg my bread all the labouring days of the 
week, for an opportunity of publishing the gospel on the Sabbath, than without such a 
privilege to enjoy the richest possessions on earth.' Brown — ' Were God to present me' 
(said this excellent man on his death-bed) 'with the dukedom of Argyll, on the one hand, 
and the being a Minister of the gospel, with the stipend which I have had, on the other, 
so ■pleasant hath the ministry been to me, notwithstanding all my weakness and fears of little 
success, that I would instantly prefer the last.' ' After nearly thirty-five years' engage- 
ment as a Minister of the gospel, I can declare to the honour of the Master whom I serve, 
that no moments, next to those of private communion with my God, are to be compared 
with those, in which I am preparing to bring before others the truths which I have en- 
joyed myself Memoirs of Rev. W. Kingsbury. ' My employments, which I have al- 
ways loved, win upon me with fresh charms every day. I think the work of a Minister, 
where he can know his people, the very happiest while it is the most anxious, on this side 
heaven.' Methuen's Life of Beachcroft. 



RECOLLECTIONS. 455 

one can become an able and faithful Minister of the Gospel of 
Christ. But to such, the love which David had for the priesthood, 
for its occupations and duties, will become the living principle of 
conduct. A faithful Minister will love his profession, for the sake 
of Him who founded it ; for the sake of the church and brethren, 
for whom Christ died ; and for the invaluable advantages, which it 
possesses towards the acquisition of happiness here and hereafter.' 1 
' A Minister' — observes a serious writer — ' who dislikes the business 
of his calling — who has not even an ardent love for it, must lead 
a very unpleasant life. He saunters away life in listlessness ; he 
turns to his own proper functions with reluctance : he toils through 
them with distaste ; he performs them ill, and is dissatisfied with 
himself, and, from this dissatisfaction, again performs them worse, 
and is more uneasy in his own feelings and reflections.' 2 It is not 
necessary, that he should be distinguished by talent, or by ecclesi- 
astical dignity or preferment ; but that love should be the main 
spring of his work is of the first moment. 3 

Let this enquiry also be more specific, with regard to our love 
to our people. The exercise of this love is one of the most valua- 
ble Ministerial gifts. It regards each individual committed to our 
charge in connection with his capacity for the eternal happiness of 
the gospel — the infinite value of his soul — his perishing condition 
— the ransom found by God — and his consequent redemption by 
the application of this ransom to his soul. According to our per- 
ception of these important details will be the enlargement of our 
loving anxiety on his behalf. This Pastoral connection, in its full 
extent of interest and responsibility, is, we fear, too little considered 
and felt among us. A general concern on one side, and a respect- 
ful regard on the other, convey a very inadequate expression of the 
sacred and affectionate character of this cementing bond. 4 But we 
cannot conceive of a Minister's usefulness — at least of his extensive 
usefulness — without a cordial love to his people. His powerful 

1 Bishop Burgess' Primary Charge to the Diocese of St. David's, pp. 23 — 25. 

2 Gerard's Pastoral Care, p. 93. See some excellent remarks in Burnet's Pastoral Care, 
chap. vii. 

3 See Witsius, c De Vero Theologo.' 

4 Bowles gives some judicious rules for the forming of this interesting bond. 1. Kind- 
ness of speech and manners, Eccl. x. xii. 2. Sympathy with the trials and perplexities of 
our people. 2 Cor. xi. 29. 3. Readiness to communicate to their necessities. Acts x. 
38. 4. Condescension to their infirmities. 1 Cor. ix. 19 — 22; x. 33. 5. Social habits 
of intercourse, with a strict regard to the main designs of our office. Luke v. 30: xv. 2,3, 
6. Watching against incidental occasions of irritation. Further, to maintain this union, 
he recommends — 1. To avoid, as much as possible, worldly connexion or business with 
our people, as a fruitful source of contention. Jer. xv. 10. 2. In the necessary inter- 
course of this world with them, to have a careful guard over our own spirit. 3. To bury 
all remembrance of any ill-natured speeches or injuries, in giving an ear or thought to 
which, we may broil ourselves in endless and most hurtful disputes. Lib. i. c. 22. 



456 VIEW OP THE CHRISTIAN MINISTRY I 

mind or fine imagination may command their admiration ; but love 
is the magnet, that will draw them to himself. Let him bear them 
therefore upon his heart, as did the High-Priest on his breast-plate. 1 
Let him live with them as a father with his children. ' Bishops 1 
(as Jerome reminded his friend) are ' not Lords, but Fathers.' 3 
The Pastoral work, without the habitual influence of this princi- 
ple, is indeed a most severe task ; while its privileges are either 
wholly unknown or misconceived ; and the reciprocal affection of 
our people is considered as a relic of Popish veneration, or the effect 
of interested motives or enthusiastic feelings. But, in truth, none 
but those who " watch for souls, as they that must give an ac- 
count," can know our painful anxiety, " until Christ be formed in 
our people, the hope of glory ;" or understand our intense interest 
in superintending the various stages of their " growth unto the per- 
fect man." 3 They cannot be safely left to grow up without food 
and instruction, on the strength of some supposed innate principle 
of life. Nor do they ever arrive at that state, which does not re- 
quire our concentrated watchfulness and care. They need exhor- 
tation, not only in a careless and backsliding state, but as the ap- 
pointed means of maintaining their stedfastness, 4 and of " going 
on unto perfection." All the kindly offices of neighbourly consider- 
ation are valuable f means of endearing Ministers to their people, 
and of opening a passage into their hearts for spiritual instruction 

1 Exod. xxviii. 29. 2 Jer. ad Nepot. 

3 The following interesting and accurate sketch will touch many a chord of Ministerial 
sympathy. ' How beautiful and holy in all its perfectness of obligation is the spiritual 
connexion, which subsists between a faithful Minister of Christ and the flock, which he 
is appointed to feed with the pure word of God ! How many are the methods, by which 
that bond of affection may be more closely drawn ! How various are the ways, in which 
a faithful and vigilant Pastor may apply himself to the conscience of men and promote 
their spiritual welfare; administering instruction, reproof, consolation; "becoming all 
things to all men, that he might by all means save some ;" always on the watch for oppor- 
tunities of seasonably interposing the great truths and warnings of the gospel ; anxiously 
alive to the symptoms of religious improvement in his flock; and looking at that, as his 
strong encouragement and rich reward ! Many an anxious care does he experience for 
the welfare of those, who are endeared to him by the sacred sympathies of spiritual affin- 
ity ; many a sorrow for failures, in which the world thinks he has no interest ; many a 
joy also for blessings, which he alone perceives descending upon the heads of those whom 
he loves in the Lord. And such a shepherd is not without recompence, even in this 
world: "the sheep follow him, for they know his voice." Such, my brethren, were the 
Apostles ; such were the first pastors and teachers of the church of Christ ; such have been 
many holy fathers of that church, who imbibed the true spirit of that gospel, which it is 
intended to uphold and propagate ; and in proportion as all its Ministers, by the aid of 
that spirit, which is promised to them as an abiding and sanctifying Spirit, can assimilate 
themselves to that perfect model of self-devotedness and disinterestedness, of ardent zeal 
for the salvation of mankind, and of singleness of intention, as preachers of the gospel 
only ; in that proportion will they be " burning and shining lights" to illuminate and pu- 
rify the world; and in that proportion will the kingdom of Christ on earth be set forward, 
and his great designs of mercy carried on towards their accomplishment.' Bishop Bk>m- 
field's Lectures on the Acts, pp. 114 — 116. Another beautiful sketch maybe found in the 
Bishop of Winchester's Primary Charge, pp. 56 — 58. 

4 See Part V. c. ii. sect. ix. 



RECOLLECTIONS. 457 

of all sorts.' 1 It will not then be necessary for them to be told, 
that we love them. This condescension to all their sympathies — 
this interest in their trials, their comforts, and their families — will 
constrain them to feel it. Indeed, we hesitate not to say, that there 
is no feeling of the parent, with which the experience of the Chris- 
tian Minister does not sympathize. 2 Even needful reproof will be 
conveyed in parental language ; 3 and the exhortation of the true 
Pastor will differ as widely from mere official advice or remon- 
strance, as the tender counsel of a loving father from the accurate 
tuition of a well-principled instructor. 4 If indeed, on looking round 
upon our flock, we can see no one, who, in the language of the 
Apostle, " owes to us his soul," 5 we can have no conception of that 
endearing bond of attachment, that unites a faithful shepherd to 
his deeply indebted flock. But to prove the existence of such a 
bond would be a most superfluous task. Every parochial visit re- 
minds the affectionate Minister of its happy influence ; binding him 
a willing servant to his Divine Master, and to the church for which 
he died. 6 

Now let us apply the Apostle's description of his own Ministerial 
feelings to ourselves. His Epistles to the Philippians and Thessa- 
lonians present a most exciting picture of Pastoral endearment, in 
his thankfulness for his people, his prayers for them, and delight in 
them. Mark his continual " longings to see" his different flocks, 
for their mutual enlargement and comfort. " Taken from them," 
sometimes " in presence, never in heart," his return to them is the 
subject of his constant prayers, in which he entreats them to unite 
with him. 7 Nor could he meanwhile be satisfied, without sending 
messengers to hear of their state and progress ; as if good tidings 
of them were the life of his own life, and an excitement to his 

1 Bishop Gibson's Directions to the Clergy of London. 

2 Ambrose could say to his people — ' Non minus vos diligo, quos genui ex Evangelio, 
quam si suscepissem conjugio.' De Offic. Lib. i. c. 5. The record of this faithful Pastor 
is of the same spirit — Jacere eum putes cum jacentibus; lachrymaricumlachrymantibus; 
gemere cum gementibus. Vir clement issimus in omnemformam se transformavit, ut hom- 
ines diaboli faucibus ereptos Christo lucrifacerct. In the same spirit, the primitive Bishop 
Wilson remarks — ' He that considers himself as the Father of the flock, will not forget, 
with what mildness, tenderness, and love, a Father treats his children.' Stowell's Life, 
p. 286. 

3 See 1 Cor. iv. 14. 4 See 1 Cor. iv. 15, 16. 5 Philemon 19. 

6 Rutherford's Pastoral Life furnishes a beautiful illustration of this subject. He could 
assure his flock, that they ' were the objects of his tears, care, fear, and daily prayers — 
that he laboured among them early and late' — and (to use his strong language) 'my wit- 
ness is above, that your heaven would be two heavens to me, and the salvation of you all 
as two salvations to me.' Letters, part i. sect. 2. They, in their turn, in petitioning 
against his removal from them, declared, that ' it has pleased God so to evidence his call- 
ing here, by his blessing on his labours amongst us; the consequence whereof we find 
to be a mutual union of our hearts betwixt him and us.' — Murray's Life, ut supra, Appen- 
dix, F. 

7 Rom. i. 9—12; xv. 30—32; 1 Thess. ii. 17. 

58 



458 VIEW OF THE CHRISTIAN MINISTRY I 

continual thankfulness. 1 He could not forbear telling them, how 
his " mouth was opened," and " his heart enlarged" towards them 
— that he was looking with a father's expectations to be " some- 
what filled with their company" — and (as if a father's tenderness 
was inadequate to convey the overflow of his heart) that he was 
ready to " cherish them, as a nursing-mother her children ;" being 
" affectionately desirous to impart not the Gospel of God only^ but 
also his own soul to them." 2 His habit of carrying them always 
" in his heart, to die and live with them ;" his anxiety during his 
imprisonment, employed more on their welfare than on his own 
life ; nay, even his readiness to be detained from the immediate 
presence of his Redeemer for their sakes ; and the joy with which 
he anticipated the offering of his life " upon the sacrifice and ser- 
vice of their faith," 5 are far beyond our standard of Ministerial sym- 
pathy. He was ever willing, for the more effectual attainment of 
his object, to wave the right of command for the language of en- 
treaty. 4 His disinterested love forgot all personal injury, and all 
occasion of resentment, in the grand object of his people's restora- 
tion to the simplicity of the Gospel. 5 Nay, he is willing to lose 
their hearts for himself, if he could but win them to Christ ; over- 
coming ungrateful returns with the continued overflowing of affec- 
tion ; " seeking not theirs, but them ; very gladly spending and 
being spent for them, though the more abundantly he loved them, 
the less he was loved." 6 " Glad was he even of his own weakness, 
if only they were strong," having his mind absorbed with one great 
desire — " their perfection." 7 Whether or not the Apostle was raised 
up as a Pastoral model to his successors in the Ministry — this at 
least is the true spirit of the office, embodied, and moulded to real 
life and experience. For be it remembered, that this care, solicitude, 
and tenderness expressed in prayers, tears, continual sacrifices of 
personal ease and indulgence, and frequent exposure to imminent 
peril 8 were not the effect of direct miracle or inspiration, but the ef- 
fusions of a heart, lamenting over the miserable condition of perish- 
ing sinners ; yearning over his own children in the faith ; glowing 
with the love of Christ, and filled with his Spirit. 

i Phil. ii. 19; 1 Thess. iii: 1—11. 

2 2 Cor. vi. 11. Rom. xv. 24. 1 Thess. ii. 7, 8. 

3 2 Cor. vii. 3; Col. ii. 1, 2- iv. 7, 8 ; Phil. i. 21—24; ii. 17. 

4 Philemon 8, 9. 5 Gal. iv. 11—15. 

6 2 Cor. xii. 12— -15. ' This motto of an Apostle (" I seek not yours, but you") is trans- 
mitted to us with his Apostleship, to be transcribed, not into our rings and seals of orders, 
but into our hearts ; there, if you please, to be engraven with a diamond ; set, as the 
stones in our ephod, the jewels in our breast-plate, gloriously legible to all that behold us.' 
— Dr. Hammond's Pastor's Motto, ut supra. 

7 Ibid. xiii. 9. 



RECOLLECTIONS. 459 

The Writer knows not when he has felt more sensibly his almost 
infinite distance from the Scriptural standard of obligation, than while 
sketching out this imperfect outline of what a Minister ought to be, 
and what he might be. For let it not be supposed, that these are 
graces and duties peculiar either to the Apostle or the Apostolic age. 
They mark the standard, which all, who have pledged themselves 
to the sacred function, would do well habitually to contemplate ; 
and the practical influence of which constitutes the life of our Min- 
istrations. c He who has not this solicitous care and Apostolic ten- 
derness, knows not what it is to be a father and a Pastor.' But 
1 happy is that Pastor, to whom his life, his labours, his zeal, and 
the testimony of his conscience, give the just confidence to say, 
that he loves the flock of Christ ; and that he loves it only for and 
in Christ, only by his charity, and in his spirit.' 1 That he should 
have a shepherd's eye and a shepherd's heart, is equally important 
for his acceptance with the flock and with the chief Shepherd. 
The former will often bear the most repulsive truths in such a 
spirit ; 2 and if the Pastor is not in every one's mouth, he is at 
least in the hearts of the people of his charge. The latter expects 
to see in him the image of his own tenderness and love — " feeding 
his flock like a shepherd ; gathering the lambs in his arms, and 
carrying them in his bosom, and gently leading those that are with 
young." 3 

But if this love to our people is the spring of success, it is equally 
certain, that the principle of this love to souls is love to Him that 
purchased them. Hence flow all our pains, patience, and care : 
from the delight of " spending and being spent" in the service of 
one whom we supremely love. Under this constraint we cannot be 
loiterers. There are many tracks of life before us of far greater 
temporal indulgence. But the recollection comes with power — 
" He is worthy, for whom we should do this." The awful immen- 
sity of our obligation enlivens the endurance of the Ministerial 
cross, and makes us feel, that all that we have attempted scarcely 
expresses even the consciousness of our infinite debt. This love ' is 
the great endowment of a shepherd of Christ's flock.' He says not 

1 Quesnel on Phil. ii. 19 ; 1 Cor. xvi. 24. 

2 ' Dilige, et die quicquid voles.' August, in Gal. vi. 1. ' Scarce can the harshest re- 
proofs be thrown back, that have upon them the stamp of love.' — Leighton on 1 Peter 
ii. 11. In illustration of this — a Minister of a remarkable spirit of love, sharply rebuked, 
in the presence of a clerical friend, a parishioner for gross misconduct. The severity of 
the reproof astonished his friend, who could not help declaring, that in his own case, with 
one of his people, he should have expected an irreconcilable breach. The answer was 
the result of Christian wisdom and experience — ' O my friend, when there is love in the 
heart, you may say any thing.' See also Dwight's Theology, Sermons cliii. cliv. and 
Bishop of Winchester's Min. Cha. of Christ, pp. 396—398. 

3 Isaiah xl. 1J. 



460 VIEW OF THE CHRISTIAN MINISTRY : 

to Peter — -' Art thou wise, or learned, or eloquent ?' but " lovest 
thou me ?" " Then feed my sheep" 1 — as if he would not trust 
them with one who did not love him. And surely the under-shep 
herds cannot forget the attractive influence of that thrice-repeated 
command, 2 enforced as it is by the power of his example, and by 
the constraining motives of his love. Our whole charge must then 
be our " dearly beloved and longed for ;" many of them doubtless 
will be our "joy and crown ;" and the prospect of meeting them as 
such " in the presence of our Lord Jesus Christ, at his " coming," 
is an auxiliary joy belonging to our anticipation of that glorious 
consummation. 3 

VI. Do ive pray for our flock ? It is of little use to be devoted 
to labour for our people, if we are not equally devoted to prayer on 
their behalf. God make us Ministers of much prayer ! For with- 
out this devotional spirit, we possess only that negative existence, 
which will eventually cut us off from the Church, as an useless in- 
cumbrance, instead of an instrument of good. A Ministry of power 
must be a Ministry of prayer. Thus Moses, Aaron, and Samuel, 4 
stood in the gap. Jeremiah's intercession seemed as if it could re- 
strain the execution of the Divine purposes. 5 This was the Apos- 
tle's chief mode of expressing his " longing after" his people, " in 
the bowels of Jesus Christ." He seems as if he never bowed his 
knee before his God without expressing his interest on their behalf. 6 
Could such a spirit fail of " having power with God, and prevail- 
ing ?" Without this prevalency with God, we can never hope to 
prevail with men. ' The Minister of the Gospel should indeed be 
as the angels of God, going betwixt him and his people *, not only 
bringing down useful instructions from God to them, but putting 
up earnest supplications to God for them. And without this, there 
can be little answer of success in the other ; little springing up of 
this seed, though Ministers sow it plentifully in preaching, unless 
they secretly water it with their prayers and tears.' 7 

1 Leighton on 1 Peter v. 2. ' Christ might have said to Peter — If you love me, fast, 
lie on the naked ground, be in watchings, defend the oppressed, be the father of the or- 
phan, and the husband of the widow. But, passing by all these — what does he say 1 — 
Feed my sheep.' Chrys. De Sacerd. Lib. ii. Comp. Bowles. Lib. iii. 29. and Wits, de Vero 
Theologo. It was a high commendation of the late Dr. Gillies of Glasgow from a Deist 
— ' that he believed, that he would be glad to carry all mankind in his bosom to the king- 
dom of heaven.' 

2 John xxi. 15—17. 3 Phil. iv. 1. 1 Thess. ii. 19, 20. 

4 Exod. xxxii. 11, 31. Numb. xvi. 46 — 48. 1 Sam. xii. 

5 See Jer. vii. 16. « See Eph. i. 16. Phil. i. 4. 2 Tim. i. 3. 

7 Leighton on 1 Peter v. 10. Such prayers as Eph. i. 17 — 19 ; iii. 14 — 19. Phil. i. 
9 — 11. Col. i. 9 — 12, &c. are well deserving of study, as models for enlarged and profit- 
able Ministerial intercession. It was well observed by an old divine, that ' the Minis- 
ter, who is more before his people in public, than he is before God for them in private, 
has little reason to expect a blessing on his labours.' ' No man ever rose from his 



RECOLLECTIONS. 461 

Our constant need of this duty is most palpable. Our respon- 
sibilities on behalf of our people are great and awful. The con- 
sciousness of the dangers which surround them — the multitude of 
eyes that are upon them — their helplessness, discouragements, and 
perplexities — all demand our remembrance before God. More af- 
fecting and stimulating excitements may be found in their too fre- 
quent insensibility to our glad tidings, and determined opposition to 
their reception. And indeed here we may ask — Why do we so sel- 
dom mark any signal displays of Almighty power — any extended 
awakening of souls, but because that spirit of intercession is strait- 
ened within us, which is at once the preparative and forerunner of 
enlarged success ? Why is it, that our words — instead of bringing 
our Master's message from heaven — often seem to die in our 
mouths, or drop and die between us and our people — that we 
seldom speak as if we hoped to prevail — that we are ready to 
despond under protracted unfruitfulness — but because our secret 
exercises on behalf of our people are so cold and infrequent ? Do 
w T e not complain of a spirit of formality with our people 1 Time 
was, when we worked together upon new ground, when sin 
crouched under us, when our machine from the impulse of excite- 
ment seemed to move of itself. Perhaps now the attendance on 
our lectures has fallen short. Our churches are less crowded. The 
restraints of our early Ministry are worn out. Indifference has 
crept in. Even Christians have waxed cold. Our former plans 
have lost their interest. The edge of ardour is blunted. But has 
not the main-spring of the machine been weakened? Has not 
pleading intercession been neglected ? If the emergency demands 
increase of faith, how much better is it to rejoice in the promised 
strength, than indolently to mourn over the increase of difficulty ! 
Whatever variation of system may be attempted, (and some occa- 
sional variation will be necessary,) nothing will permanently 
maintain the real interest among us, when the excitement of nov- 
elty has subsided, but increased energy and faith in Ministerial 
prayer. 1 Revivals in our congregations must be expected to com- 

knees after praying for his parish, without experiencing an increase of love for his Min- 
isterial work, and of ardour in its prosecution. He returns to his flock with something 
of that holy light shed around his head, which shone on the face of Moses, after talking 
with the Lord on the Mount ; so that all men may know by the consistency of his walk 
and demeanour, and the concentration of every thought on the one great and absorbing 
object — that he too has been with Jesus.' Bp". of Winchester's Charge, 1837. Bowles. 
Lib. i. 22. 

1 Dr. Doddridge felt this so strongly, that it was his custom to set apart days of pub- 
lic prayer, when the work of religion seemed to be at a stand in his congregation. — Orton's 
Life, ch. v. Most interesting memorials are preserved of the hours (golden hours doubt- 
less for his people as well as for himself) which he used to spend in his vestr/, in personal 
humiliation and Ministerial intercession. lb. ch. viii. sect. viii. 



462 



VIEW OF THE CHRISTIAN MINISTRY I 



mence with ourselves. The declining or prosperous state of the 
Church may be estimated by the standard of our own religion. 
Larger supplication for the outpouring of the Spirit would bring 
increased power to the lever of the pulpit. Our sermons would be 
manifestly sent down from heaven. Our word would come u ioith 
much assurance" 1 — with immediate authority — with a distinct 
message from God. Such a Ministry — connected with enlarged 
expectations of faith, a higher standard of devotedness, a richer 
unction of spirit — would " add to the Church daily such as shall 
be saved."* The Lord hasten his promised blessing. 

Oh for a due impression of our vast responsibility in this matter ! 3 
What is the most Evangelical Ministry without this heavenly in- 
fluence, but battering the wall of China with our breath ? What 
avails any completeness of Ministration, except every atom that 
forms this completeness be impregnated with Divine life ? How 
else can we maintain that affectionate self-denying devotion to the 
service of our people, which is one of the master-springs of our 
work 1 Thus we learn how to preach to them ; we endure their 
discouragements ; and the spark or flame of love is kept alive un- 
der successive provocations and disappointments. 4 Individual cases, 
whether of temptation, perplexity, or obstinacy, should be carried 
with special earnestness and particularity " to the throne of grace." 
1 Without the ability to spread the cases of the people before God on 
all occasions' — Cotton Mather tells his Pastor and Student — 'I 
should not judge you qualified for an ordination to the pastoral care 
of a flock among the churches of God, but worthy to have an 
ANASIOS cr i e (i ut upon you.' 5 

The encouragement to this duty is full and explicit. It was 
when Daniel was presenting supplication for his people, as well 
as for himself — " zuhiles he ivas speaking in prayer" at the be- 
ginning of his supplication, " the commandment came forth." 6 And 

i 1 Thess. i. 5. 2 Acts ii. 47. 

3 Fleming mentions Mr. Welch — often in the coldest winter nights, found weeping on 
the ground, in wrestling prayer, for his people. When his wife, pressed him for an 
explanation of his distress — ' / have — said he — the souls of 3000 to answer for, while 
I know not how it is with many of them.'' Fulfilment of Scripture, p. 188. The following 
record of a late excellent Pastor is well worthy to be preserved — ' So deeply concerned 
was this good man for the salvation of his people, that he was often heard by his beloved 
partner, ere the morning light had scarcely appeared, recounting the names of those in- 
scribed upon his Christian list, and offering such ejaculatory petitions in their behalf, as 
their respective cases seemed to call for.' Memoir of Rev. T. Lloyd. 

4 See Law's exquisite portrait of Ouranius. — Serious Call, ph. xxi. Comp. Davenant's 
description of Epaphras in Col. iv. 12. Mr. Allport's Translation with copious illustra- 
tive notes, has made this valuable exposition more fully the property of the Church. 

5 Student and Pastor, p. 202. His own ability in prayer was most remarkable. On 
his days of special intercession, he is stated to have individualized with more or less 
minuteness the case of each member of his church — amounting to upwards of four hun- 
dred persons. See his Life. 6 Dan. ix. 16 — 20. 



RECOLLECTIONS. 463 

if prayer was substituted for complaint — if instead of mourning — 
" There is none that calleth upon thy name" — we were to send up 
the cries — " Oh that thou wouldst rend the heavens, that thou 
wouldst come down, that the mountains might flow down at thy 
presence !" — our gracious Lord could not " long be angry against 
the prayer of his people." 1 Surely in penitent returning to him, 
and faithful waiting upon him, " after two days will he revive us ; 
on the third day he will raise us up, and we shall live in his 
sight." 2 

But constancy in this work is indispensable to the full receipt of 
its blessings. Well is it for us, if in the midst of our discourage- 
ments Ave can appeal to our flock — " God forbid that I should sin 
against the Lord in ceasing to pray for you !" 3 — if our return from 
concluding the service of the temple is — not the interruption of the 
course of our work — but a transition only to another part of it — if 
the seed just sown is secretly followed and watered with prayer. 
But is it with us, as it was with the Apostle — an unceasing em- 
ployment — "giving account with joy," or "with grief;" as our 
" watching for the souls" 4 of our flock, has shown the progress or 
decline of the work of God among them ? The subjects of our 
intercession should have respect to the success of the work of God, 
in the awakening, enlightening, strengthening, and consoling influ- 
ences of his Holy Spirit ; to his presence in our congregations (upon 
which — as we have just observed — not upon the ability and fervour 
jf the Ministrations, our efficacy supremely depends) ; to the sup- 
ply of unction, life, and comfort proportioned to the weakness, and 
wants, and temptation of each of our people : and finally to the 
general effusion of his Holy Spirit upon the Church, to consum- 
mate the glory of the latter days ; to " establish the mountain of 
the Lord's house in the top of the mountains," that " all flesh may 
see the salvation of God," and the voice of Zion may be heard, 
" lifted up with strength, saying unto the cities of Judah, Behold 
your God." 5 This spirit of Ministerial prayer is as necessary to 
form the character of a Pastor, as the spirit of personal prayer to 
form that of a Christian. Nor can there be hope of acceptance 
for diligence in every department of our momentous labour, unless 
it be constantly cherished. 6 Let us therefore exhibit our character, 

1 Isaiah lxiv. 7, 1 , with Psalm lxxx. 4. 2 Hosea vi. 2. 3 1 Sam. xii. 23. 

4 Comp. 1 Thess. iii. 9, 10. Rom. xi. 2, 3. with Heb. xiii. 17. — where the Apostle 
is primarily referring — not to the solemnity of the final account — but to a continual ren- 
dering of account to God in the manner here intimated. See Owen, Doddridge, and 
Scott in loco. The examples of the disciples suggests also this most important habit of 
rendering a daily account of our Ministry to our Divine Master. Mark vi. 30. 

s Isaiah ii. 2; xl. 5, 9. 

6 ' That Ministration of the word, which is not accompanied with continual prayer 



464 VIEW OF THE CHRISTIAN MINISTRY : 

as " watchmen set upon the walls, who shall never hold their peace 
day nor night; giving our God no rest, till he establish, and till he 
make Jerusalem a praise in the earth." 1 The blessed influences of 
this spirit of intercession upon our public work will be manifest to 
all men. While habitually praying for our people, we shall find 
our people praying with us and for us, so that " for the gift be- 
stowed upon us by the means of many persons, thanks will be 
given by many on our behalf." 2 

In fine — let us sow in faith, water the seed in prayer, wait for 
the fruit in patience ; and we shall reap in joy. We must not ex- 
pect to advance per saltam ; but " in due season, we shall reap, if 
we faint not." 3 Let us aim at great things, but be thankful and 
encouraged by " the day of small things ;" never allowing despon- 
dency ; quietly waiting for greater results, and expecting them in 
the full assurance of faith and hope. Our whole work is the dis- 
play of Divine " strength made perfect in weakness," so as to make 
it abundantly manifest, " that the excellency of the power is of God, 
and not of us." 4 Its obligations call the life of faith into practical 
exercise, and can only be maintained by the daily habits of that 
life. Its difficulties^scxiptumUy viewed — are " the trials of faith" — 
operating as incentives to effort, and encouragements to perseve- 
rance. This makes it a means of grace to our own souls, as well as 
a grand medium of exalting our Blessed Master, and building up 
his Church. Its object is no less than to gather the revenue of 
God's glory from the world, to " complete the number of the elect," 
and to prepare the Bride for her Husband. 5 Its recompence will 
be — a cross from the world, 6 and a crown from our Master. 7 And 
we know but little of the character, privilege, and glory of our work, 
if we look for any other recompence. 

What remaineth then, but to honour our great commission by a 
high standard and completeness of Ministry — and, for the accom- 
plishment of its grand results, to plead with that most eminent 
servant of God — Moses — for a more full display of the Divine 
power and glory in the Church : — " Make us glad according 

TO THE DAYS WHEREIN THOU HAST AFFLICTED US, AND THE 

for its success, is not like to have any very great blessing to go along with it. For a 
Minister to preach the word without constant prayer for its success, is a likely means to 
cherish and strengthen secret atheism in the heart, and very unlikely to work holiness 
in the lives of others.' Owen on Apostacy, p. 441 — one of his most searching and im- 
portant treatises. 

i Isaiah lxii. 6, 7. 2 2 Cor. ill. 

3 Gal. vi. 9. How wisely does the Apostle mark as the foremost sign of a Minister— • 
much patience ! 2 Cor. vi. 4. 

4 2 Cor. xii. 9. with iv. 7. 5 Ibid. xi. 2. 

6 Ibid. vi. 4—9. t Dan. xii. 3. 1 Peter v. 4. 



RECOLLECTIONS. 465 

YEARS WHEREIN WE HAVE SEEN EVIL. Let THY WORK AP- 
pear unto thy servants, and thy glory unto their 
children. Let the beauty of the Lord our God be upon 
us ; and establish thou the work of our hands upon us j 
yea, the work of our hands establish thou it." 1 

i Psalm xc. 15—17. 

59 



APPENDIX. 



THE SUBSTANCE OP 



ADDRESS 

MADE TO ABOUT THREE HUNDRED AND FIFTY OF THE 

IRISH CLERGY, 

(AFTER AN EARLY BREAKFAST TOGETHER^ 

AT THE ROTUNDA, IN DUBLIN, 

ON FRIDAY MORNING, APRIL 14, 1837 ; 

BEFORE THE ANNUAL MEETING OF THE HIBERNIAN AUXILIARY 
CHURCH MISSIONARY SOCIETY. 



The Author sends out this Address with much reluctance, and only 
in deference to the kind and earnest expression of those who were most 
interested in it. He has made a few additions, which time did not allow 
him to give in the delivery ; and he begs his dear brethren to receive it, 
as deprecating all assumption of authority, and dictated only by an affec- 
tionate desire to " stir up" his own mind and theirs, " by way of remem- 
brance," upon a few matters of primary importance to those, who are 
charged with the high responsibility of the Christian Ministry. 

Old Newton Vicarage, May 3, 1837. 



ADDRESS. 



Beloved Fathers and Brethren, 

"I am with you in weakness, and in fear, and in much trembling." I 
cannot but feel, that I am standing before many, at whose feet I should 
most gladly sit ; I can only thank you for the strengthening sympathy 
of your prayers. I have longed these many years to see you, not as 
though I could "impart unto you any spiritual gift ;" but trusting " that 
we might be comforted together by our mutual faith" and love. And 
now that we are " come together with joy by the will of God, may we 
with each other be refreshed !" 

We have looked upon you as a Church in the fellowship of the suffer- 
ings of our common Lord. We have viewed you in the consecrated fur- 
nace, stamped with the special seal of God's election, 1 the cheering badge 
of fatherly love f and having " the Spirit of Glory, and of God resting 
upon you." 3 We come, therefore, not to sympathize with your sorrows, 
but to join in your songs of praise — " Thou causest men to ride over our 
heads ; we went through fire and through water, and thou broughtest us 
into a wealthy place."* 

Bear with me, however, dear brethren, while I bring before you one 
practical recollection connected with the Lord's dispensation with you. 
" The Refiner purifies the sons of Levi, and purges them as gold and 
silver, that they may offer unto the Lord an offering in righteousness." 5 
We look therefore to see in you the shining of the furnace, the charac- 
ter of our God visibly reflected in you. We look for this manifestation 
mainly in the grand object of your ministration — the exaltation of Christ. 
This is the object for which we are to live ; to set up Christ, and none 
beside him, before our people ; Christ for us, the ground of our faith ; 
Christ in us, the life of our souls ; his blood and righteousness, the mat- 
ter of our trust ; his Spirit, the quickening principle of our souls ; Christ, 
"the way, the truth, and the life ;" Christ, the refuge and consolation, 
the present and eternal salvation of his people. Ah ! when we look at 
the hopes of a fallen world centering in him, this fixes our purpose, not 
to " know anything but Jesus Christ, and him crucified ;" 6 this gives to 
us our text, this furnishes the materials of our sermon ; this brings out 

i Isaiah xlviii. 10. 2 Heb. xii. 6. 3 1 Peter iv. 14. 

* Psalm lxvi. 10. 5 Mai. iii. 3. « 1 Cor. ii. 2. 



470 ADDRESS TO THE IRISH CLERGY. 

the commanding truths of the Gospel before the Church, in a more vivid 
apprehension of the person, glory, and work of Christ. 

In adverting, however, to this point, I would state two features essen- 
tial to a complete ministration of the Gospel. 

First, that it should he a continually advancing ministration. Though 
the whole substance of our message is contained in the single sentence 
— " Christ Jesus came into the world to save sinners" 1 — yet who does 
not know that in this compass is included the infinite and eternal love of 
God — "the height, and depth, and length, and breadth, of that love which 
passeth knowledge ?" 2 If we might be satisfied with having a family of 
little children, " begotten in the Gospel ;" instead of training up young 
men as the strength, and fathers as the stay, of the Church ; then it may 
be sufficient to deal out the elementary truths of God. But if our souls 
grow, our Ministry will grow. If we regard the real welfare of our people, 
we shall " go on to perfection ;" in the exercise of the work, " not lay- 
ing again the foundation," 3 so as to stop there ; but " building up" our 
people " upon their most holy faith." We are to " speak to them the 
wisdom of God in a mystery ;" 4 that they may not only " receive Jesus 
Christ the Lord ;" but that they may " walk in him, rooted and built in 
him, and stablished in the faith ;" adding to their " faith, knowledge ;" 
" forgetting the things that are behind, and reaching forth," in the path 
of heaven, " to the things that are before." 5 This, my dear friends, I 
feel to be a matter of very primary moment. The exercise of it must 
lead us from Sabbath to Sabbath, and from year to year, to advance from 
general statements to more detailed and enlarged expositions ; to descend 
into a more minute contact with the sympathies of God's people ; to de- 
scribe not merely the person of Christ, but, as in the book of Canticles, 
his very feature ; as in the Epistle to the Hebrews, all the Office char- 
acters connected with him. I cannot allude to this point without the 
deepest humiliation before God. Often have I been tempted to commit 
the Ministrations of the last few years (though I believe them to be scrip- 
turally accurate in their character) to the flames. But I have felt the 
preservation of so humbling a memorial of scanty knowledge to be useful 
to me. I have thought it also important by this means to mark continual 
progress, or otherwise, in thought and experience. I have looked also 
prospectively to make a valuable use of it in future time, by filling up 
the mechanism with richer moulding ; the result of more deep in-wrought 
influence of Divine teaching. But, be that as it may, the real responsi- 
bility belonging to us is, not merely to preach, but " to fulfil the word of 
God ;" to be going on in a course of expansion and enlargement, " warn- 
ing every man, and teaching every man in all wisdom" — not satisfied 

» 1 Tim. i. 15. 2 Eph. iii. 18, 19. s Heb. vi. 1, 2. 

« 1 Cor. ii. 7. 5 Col. ii. 6, 7 ; 2 Peter i. 5; Phil. iii. 13, 14. 



ADDRESS TO THE IRISH CLERGY. 471 

with the early stage of the Christian life — but " that we may present 
every man perfect in Christ Jesus." 1 

Secondly, I would suggest the importance of a complete ministration of 
the Gospel. This would include three points, suited to the complex char- 
acter of man. There is doctrine for the head, experience for the heart, 
practice for the life and conversation. Take one or two of these things 
separately, and what a poor, starving, ineffective Ministration it is ! 
What are doctrines without experience, but dry, abstract notions ? What 
are they without practice, but Antinomian ungodliness % What, again, 
is experience without doctrine ? It is a religion of feeling ; a religion of 
delusion ; fostered by excitement, instead of connected with principle ; 
a mere ignis fatuus, instead of the " light of life ;" inducing a spiritual 
" confidence in the flesh," instead of a " rejoicing in Christ Jesus." What 
is experience without practice ? It shows only the power of impulse, 
instead of permanent habit, and leaves the man the wretched victim of 
his own delusions. Thus, again, what is practice without doctrine, but 
" the body without the spirit, which is dead V without experience — mere 
external formality, wholly destitute of the " joy and peace of believing 
in Christ V We bring the matter to a very simple point, when we con- 
nect every feeling, and .every obligation with a continual contemplation 
of Christ, and an entire dependence on him, " rejoicing with joy un- 
speakable and full of glory," that " all our springs are in him." 

I am led to dwell upon this point, because, so far as my own observa- 
tions have gone, I have uniformly marked instability of profession to be 
combined with partial views of Scripture, a sort of favouritism of Scrip- 
ture. Sometimes it may be doctrines, or some particular doctrines. 
Sometimes it may be the prophetical parts of the Word — those parts that 
give occasion to the indulgence of speculation, or which act more direct- 
ly upon the imagination, than upon the conscience and the conduct. It 
is very difficult to preserve a well-balanced mind in the reception or dis- 
pensation of the Gospel. Where no positive error is introduced, impor- 
tant truths are too often misplaced, or stretched beyond their scriptural 
dimensions. It matters little which be the favourite point. A partial 
exhibition must be ineffectual. We can never uphold a steadfast consis- 
tency of conduct, except as connected with a whole Christ, and a whole 
revelation of God. 

I add one further responsibility on this point. We " beget our chil- 
dren in the Gospel ;" but we do more ; we educate our children in the 
Gospel, and we must expect our children to show the character of their 
education, whether it be a wise and sound ; or a defective, or eccentric, 
education. In the former case, we may expect them to set out the 
adorning of Christian perfection ; in the latter case we shall observe 
the absence, or, at least, the imperfect development, of some feature 

i Col. i. 25, 28. 



472 ADDRESS TO THE IRISH CLERGY. 

of godliness, if not some spiritual deformity in the profession of the 
Gospel. 

Does not this view — slight as it is — bring out the practical conviction, 
that it is no light or trifling matter to preach the Gospel ? See how it 
exercised all the wisdom 1 — all the energy 2 — of the great apostle ! " Who 
is sufficient for these things V' 3 

I cannot but hope, dear brethren, that our minds are deeply impressed 
with the grand moment of this matter — that it does command the best 
feelings and the warmest glow of our hearts. But it calls for much more 
than this. It involves the responsibility of the cultivation of all our tal- 
ents, the enriching of our minds, the concentration of every power of 
man, the redemption and improvement of all our time, to be consecrated 
to this primary work. Those who feel that less than this entire all is 
needed — that preparation, and thought, and exercise are matters of small 
concern, have never realized those views of the sacred office, which 
(speaking for myself) I desire daily to impress more vividly upon my 
own mind. 

There is often much delusive misconception on this point, arising from 
natural causes. Fluency of utterance, for example, stands with some 
ministers as a welcome and indolent substitute for more laborious work. 
This, indeed, when it opens the communication with a well-stored mind, 
is a most valuable gift. But, apart from this resource, it is a most seri- 
ous evil to the individual, and a starving injury to the Church. It leads 
to the habit of saying a great deal, when we have very little to say. It 
leads us to mistake a flow of words for solid instruction. It exhibits a 
library of duplicates, instead of a well-assorted stock of theology, or an 
ill-furnished house, crammed with a multitude of articles, but most of 
them of the same kind. Now the results can obviously never stretch 
beyond a little temporary interest and excitement, while there is nothing 
here of permanent edification to feed the Church of God. An eminent 
minister relinquished for a while the practice of extempore preaching, 
because he often detected himself to be speaking without thought, know- 
ledge, experience, or judgment ; 4 and though I do not see it necessary 
to follow his example, yet the spirit of it is greatly to be cherished. My 
heart trembles under the recollection, that the mischief of one crude 
sentence in the pulpit may spread throughout eternity. What is deliv- 
ered, therefore, as from the mouth of God, needs to be weighed and ex- 
amined with the most deep and considerate study. As to myself. I con- 
fess that I should as soon think of building an house from the result of 
my own unassisted labour, or a navy from the oaks of my own planting, 
as of furnishing myself for the diversified cases of my people without any 
enlargement of my own resources, and without a well-digested use of 

i Col. i. CS. 2 ibid. 29. 

3 2 Cor. ii. 16. • Life of Rev. T. Thomason, p. 169. 



ADDRESS TO THE IRISH CLERGY. 473 

them in previous preparation and study. " How," asks an old writer, 
" can the people grow, if the minister does not grow — and how can the 
minister grow without study — if he does not daily drink in more than he 
pours out ? If the nurse does not feed, and that more than another, she 
will soon bring both herself and her child into a consumption." 1 As, 
therefore, we would not have the souls that are hanging upon our breasts 
languish for want of nourishment, and ourselves faint in the work, let 
us endeavour to recruit ourselves for the expenditure laid upon us. The 
distinguishing mark of " the pastor according to God's own heart" is, 
that he " shall feed his people with knowledge and understanding." 2 
The " scribe well-instructed unto the kingdom of heaven" has a " store- 
house,"" from whence he " brings out things new and old." 3 I would, 
therefore, that we might bind it as a responsibility resting upon us all, 
to study and pray, to pray and study again ; to labour and work ; to 
concentrate mind, as well as heart and soul, in our great and glorious 
object — saving souls — feeding souls — winning souls, and rearing families 
for heaven. In this way only I hope to establish my people solidly in 
the ways of heaven, and to anticipate a joyous meeting with them in the 
presence of our God. 

But we come now to an obvious inquiry — Whence are the necessary 
stores for our work to be obtained ? And here, of course, we first of all 
have recourse to the sacred Book. This is indeed the liber sacerdotalis, 
to which we may well apply the rule of the ancient critic — Nocturnd ver- 
sate manu, versate diumd. This is our grand material for solidity, so- 
briety, clearness of adaptation. No study is so enriching as the deep, 
diligent, accurate, and meditative study of the Word of God. All other 
studies — be they ever so valuable in themselves — are utterly unfruitful to 
us, if this book, with all its rich unction and Divine influence, be not the 
ground, substance, and foundation of all. But oh ! how barren is even 
this Book of God, if it be not read and studied on our knees ! How 
utterly uninstructive it is to us, except as we are living in fellowship with 
our Lord and Saviour ! It is only when we are walking with him, and 
he with us, " opening to us the Scriptures," that " our hearts burn within 
us." 4 But on this point, I would observe, that it is no trifling matter to 
sit down to the study of this holy volume. Much time is frittered away, 
even in Scriptural reading. I feel deeply the value of this rule — " Let the 
Word of Christ dwell in you richly in all wisdom''' 5 — as directing to 
a profitable study of the Word. In the neglect of this rule, I have known 
sermons full of scripture, yet most unedifying. The sacred treasury was 
largely drawn upon ; but they were " profitable" neither " for doctrine, nor 
for reproof, nor for correction, nor for instruction in righteousness." The 
power of the Word depends not upon its careless and promiscuous use, 

1 Gurnal. 2 j er . iii. 15. 3 Matt. xiii. 52. 

4 Luke xxiv. 32. 5 Col. iii. 16. 

60 



474 ADDRESS TO THE IRISH CLERGY. 

but upon its suitable and practicable application. I would advert especially 
to the study of the Apostolical epistles, as forming the moulding and full 
character of our ministry. The epistle to the Romans marks a complete 
and connected ministry ; to the Galatians, a controversial ministry ; to the 
Thessalonians, a loving ministry ; to the Hebrews, an advancing ministry, 
well balanced between the awful and enlivening views of the Gospel ; the 
epistle of James, a practical ministry ; the epistle of John, a searching 
ministry to professors, shewing the different features of heart-religion, 
grounded upon the grand doctrines, and connected with the high privileges 
of the Gospel ; the epistle to the Corinthians will throw frequent light 
upon the treatment upon many cases of casuistry in our parochial ministry, 
dealing with backsliders or conceited professors. The Ministerial epistles 
I need scarcely commend to most careful and constant meditation. In thus 
marking out some parts of the sacred volume, I would, however, add 
my deep conviction of the need of a diligent experimental study of the 
whole Book, in order to " make full proof of our ministry," and to main- 
tain and strengthen the life of God in our own souls. 

I trust that I shall not be supposed to derogate from the entire suf- 
ficiency of the Word of God, if I inculcate the high importance, to the 
extent of our opportunity, of pursuing a course of sound theological 
reading. I feel that, in so doing, I am only admiring that " manifold wis- 
dom of God," by which he hath made man a helper to his fellow-man. 
I feel that part of the delightful privilege of " the communion of saints," 
is the fellowship with that world of valuable Christian mind which is 
embodied in the writings of the servants of God — a fellowship that extends 
to generations long since past. For, though " dead, they yet speak" with 
us, and we commune with them. I feel that our store is increased ; our 
conceptions obtain an enlargement, a simplicity, a more vivid power of 
interest and attraction, by the help we receive one from another in a sim- 
ple dependence on God, a careful distrust of man, and in the habit of the 
soul to "try every spirit" by the infallible standard. 

I would not burden your minds upon this subject. I would only sug- 
gest the importance of an acquaintance with the writings of our Reform- 
ers which are now placed within the reach of most of us. 1 The foun- 
dations of our Church should be carefully examined in Hooker's invalu- 
able work. The Popish controversy may be carefully studied in the 
Disputations of the Grand Confessors given in full by our great Martyr- 
ologist. 2 Sound theology will be always brought out in the works of 
your own Usher, Downham, and Hopkins ; not to speak of Bishops Hall 
and Reynolds in our Church, and the writings of Owen, Charnock, Fla- 
vel, and Howe, in the Puritan school. The field of prophecy may be 

1 We are happy to observe that select portions are now publishing by the Society for 
Promoting Christian Knowledge ; and the writings themselves more fully by the Parker 
Society (1844). 

2 See especially the valuable Edition of Foxe published by Messrs. Seeley and Burnside. 



ADDRESS TO THE IRISH CLERGY. 475 

traversed with the light of the profound and pious Mede — with the ac- 
curate information of Bishop Newton ; adding much that is intrinsically 
valuable — though mixed with a portion of doubtful hypothesis — in the 
elaborate interpreters of the present day — Faber, Cuninghame, &c. &c. 
I would observe, in general, that the neglect of the Apostolical rule — 
" Give attendance to reading" — has often stamped the mark of unprof- 
itableness upon minds of considerable power ; while w T e have often pow- 
ers of a more limited range concentrated by habits of application, so as 
to bring forth valuable stores for the enriching of the Church of God. I 
would observe, also, the imprudence of neglecting the responsibility of 
this work. The man who is living upon his capital without increasing 
it, is plainly on the high road to bankruptcy. The demands that are dai- 
ly made upon us for knowledge and wisdom, to direct and to control, to 
establish and to uphold, to comfort, reprove, exhort, are drawing upon 
our present resources, and call for increasing supplies to be poured in to 
meet the prospective and increasing exigencies. It is also a weighty con- 
cern to keep pace with the improving knowledge of the day. Any fail- 
ure here will be quickly discernible, and will greatly diminish one main 
instrument of influence with our people ; in the lack of which, ' knowl- 
edge will be power' of the most frightful character and threatening 
evil. 

But in speaking of the importance of study, we obviously allude — not 
to the posture of study, or to the time given to it, but to the steady and 
fixed habit of mind. We can conceive of sitting at the study-table with- 
out thought ; or with our thoughts " wandering to the ends of the earth," 
for want of the power or habit of concentrating them. The time of study 
is often frittered away in preparing for study ; while indolence chains 
down every decided effort of application, and vagrancy equally repels 
every successful attempt to direct it to any useful purpose. This re- 
minds us of the high value of intellectual habits, as the medium of an 
effective communication of truth. In this view, I have thought of rec- 
ommending to my brethren a small work, perhaps uninviting in its char- 
acter, but full of principles of active usefulness — Locke's Essay on the 
Conduct of the Understanding — or, if I could relieve the unexercised 
mind from the dryness of this book, I would advert to Watts' s Improve- 
ment of the Mind, in which, in the judgment of Dr. Johnson, its princi- 
ples are ramified and brought out with a glow of illustration more suited 
to Irish minds. I remember when I was a child, one who knew me best, 
and saw prospectively what would be the needed discipline of my mind, 
put this book into my hands. And I never expect to live so old, or to 
attain such maturity in judgment, as not to be able to derive new and in- 
creasing benefit from the perusal of this inestimable book. I feel more 
deeply as I advance in my ministry, the importance of disciplining the 
mind to exercises of connected thinking, as strengthening the habit of 



476 ADDRESS TO THE IRISH CLERGY. 

meditation upon the Word of God, and thus enriching the inner man with 
far deeper and more profitable interest in these " treasures of wisdom 
and knowledge hid," in the sacred store-house. Some of us, I fear, have 
little conception of the personal loss from this neglect. For what em- 
ployment can be conceived so rich in privilege and so fruitful in blessing, 
as a combined intellectual and spiritual exercise on the deepest book in 
the universe ! Here is a field at once, for the expansion of the most 
splendid intellect, and for the warmth of the most glowing heart. In 
this spirit our Ministry will combine, what ought never to be separated 
— instruction with impression. 

It is probable, that my dear younger brethren may feel difficulty in 
persevering study. I will for a moment advert to a natural, and prob- 
ably not very infrequent way, in which this difficulty presents itself. 
We have been led, we will suppose, to choose a text for our Sabbath 
Ministration. Upon a slight consideration it does not answer our an- 
ticipations — or, in other words, it requires more labour and activity of 
mind than we are at the moment disposed to give it. Hence, before the 
close of the week, a change of text and subject is acted upon — something 
that presents a richer surface and a more easy treatment. Now, I con- 
ceive this habit is to be watched and checked with the most determined 
resistance. The Scripture selected — as a Minister ought to select it, as 
the result of prayer — should be considered God's text — not ours — God's 
appointed means of feeding our people on the next Sabbath. If the ma- 
terials of this text are not readily producible, it only proves that the 
"iron of our spade" is somewhat " blunt." But the Scripture rule is — 
not to lay aside the spade, but to " put forth more strength." 1 Never 
shall we fail in this, or in any other exigency in the minute detail of our 
work. When shall we come to the throne of grace, and not " find grace 
to help in time of need ?" Shall we ever go to our Master's feet, and 
seek his Divine light and counsel in vain ? And when we have gone 
first to him, and found some light reflected upon our textual difficulty, 
we may go next to our people, and break up the groundwork in a simple 
application to a few suitable cases. And how will our wonder kindle 
in the view of the richness of the soil now laid open — so full of matter — 
so full of mind — and that mind, the mind of God ! Whereas, on the 
other hand, the indulgence of this changeable spirit makes serious inroad 
into the habit of mental perseverance — one of the most valuable ministe- 
rial habits, for the establishment of our own souls, and of the tempera- 
ment of our ministry. 2 

1 Eccles. x. 10. 

2 We extract the following notice from the Diary of an excellent foreign Minister, 
lately published — ' I find that I always go on best in the business, when I keep close to 
the first text or truth, which the Lord makes important to me. This is at the time as it 
were only as a small lighted taper which beams into my heart, and commonly soon dis- 
appears. But if I take care not to let it go, but meditate it thoroughly as a word sent 
from God, and do not care for the dryness and obscurity which re-appears, then I easily 



ADDRESS TO THE IRISH CLERGY. 477 

In concluding these remarks upon pulpit considerations, a brother tells 
me, that he has found himself greatly encouraged, when he has made 
little or no preparation, and on the other hand much straitened, when he 
has been diligent in this exercise. The natural inference therefore to 
his own mind is, that it is better to make no preparation at all. Now 
this is indeed judging by feeling and sense, instead of by the standard of 
the Word of God. We are to " walk by faith." Faith is an active 
principle of diligence. As concerns ourselves — " the soul of the diligent 
is made fat." 1 As concerns our people — "the hand of the diligent ma- 
keth rich. "2 Without diligence therefore, we shall impoverish both our- 
selves and our flock. Again — God is a God of means ; we trust God, 
therefore, in the use of means ; and we tempt him in the neglect of 
means. To judge of the results of our work by uncertain impressions 
upon our minds and feelings, would be a lamentable proof of misconception 
and self-delusion. And I confess in plain words my own conviction, that 
habitually to neglect a careful preparation for my work, is to insult both 
my God and my people ; my God, by serving him with " that which hath 
cost me nothing" — my people, by treating them always as children, and 
stunting their " growth in grace, and in the knowledge of their Lord and 
Saviour." I would add, however, that in all that has been thrown out 
— I suppose the mind to be in a spiritual habit and atmosphere ; else, 
while chalking out the work with accuracy of judgment, the vital prin- 
ciple may be paralyzed, and the healthful glow evaporate in the intel- 
lectual process. We cannot make unctional and edifying sermons, 
while the heart is slumbering, or diverted from its main and single ob- 
ject. 

Let me briefly allude to some of the serious evils resulting from the 
want of a well-disciplined mind in the Ministrations of God. I will hint 
at a crude exposition of Scripture. Oh ! there is one responsibility that 
presses upon me more heavily than all — sitting down as " an interpreter," 
with the Word of God before me. It would seem, from the incidental 
allusion in the Book of Job, that this is a very difficult and rare charac- 
ter — (i 'one of a thousand. " 3 Yes, indeed, it is a matter of deep and anx- 
ious moment to expound the mind of God — not to show what the Bible 
may be made to mean, but what it was intended to mean — not to exer- 
cise imagination, but faith, prayer, humility, simplicity, in setting forth 
the Divine testimony. How often is the undisciplined mind indulging 
fancy and figures, instead of being engaged in active, reverent, self-in- 
structing meditation ! Hence that system, miscalled spiritualizing of 
Scripture, by which one set of opinions is ingeniously, but most wrongly, 

come to the point. Whereas, if I begin to change my subject, and think there is really 
nothing at all clear, or of concernment to me in the one I am engaged upon ; and that I 
must get upon something which is more to the purpose, then I am drifted upon my own 
choosing and selecting, and miss the Lord's aim.' Memoir of Hilman Rauschenbush — 
an interesting piece of Biography (Seeleys) 1844. 

1 Prov. xiii. 4. 2 ibid. x. 4. 3 Job xxsiii. 23. 



478 ADDRESS TO THE IRISH CLERGY. 

engrafted upon another set, even the most opposite. One rule may stand 
in the stead of all — " If any man speak, let him speak as the oracles of 
God."i 

Again, let us illustrate the wrong treatment of some of the doctrines 
of Scripture — as, for example, that doctrine of the most exciting interest 
in the Church, the Second Advent. Oh ! who of us does not know the 
transcendent glory and joyous anticipation connected with this holy doc- 
trine ? Every day is cheerless, that is not illumined with the sunshine 
of this grand consummation. Every exercise of practical obligation — 
every endearment of Christian privilege — every enlivening hope of the 
Gospel is linked with this blessed coming. And yet how has this doctrine 
been marred by the subtlety of the enemy, acting upon the undisciplined 
mind and imagination of man ! So that the bond of union has become 
an occasion of discord ; and " brethren are grudging one against an- 
other," in the profession that " the coming of the Lord draweth nigh V % 
The proselyte of a lively fancy pencils the circumstantials of the day, 
as if from the truth of God. The calculating mind finds the dates as 
decisive as Daniel's weeks. The mind of active interest concentrates 
all upon the mode, — whether it is to be a spiritual or a personal reign : 
or the time — whether a pre-millennarian or post-millennarian advent. 
These points, I fully admit, have their relative importance. Nothing 
can be unimportant connected with this event. But I strongly feel that 
they have engrossed an absorbing interest — that by a disproportionate 
stress upon the circumstantials, the spiritual contemplation of the glory 
of the event has been in some measure overlooked ; that too much dog- 
matism has been exercised upon non-essential points — too little discrim- 
ination has been shown in marking the matter of forbearance, and the 
matter of faith. Thus the pure and practical influence of the doctrine 
has been diverted into a speculative channel. Curiosity has been fed, 
instead of faith and love, to the great injury of the Church. Let it be 
considered, that the real power of this great doctrine flows, not from its 
appurtenances, but from the believing apprehension of the event itself. 
Much care is needed, lest, in resting upon uncertain calculations, we 
loosen our foundation from the simple resting upon the testimony of God. 
The early Christians realized the nearness of the event even in the dis- 
tant horizon, and that in the most safe and simple assurance. " Faith," 
was to them " the substance of things hoped for, and the evidence of 
things not seen." 3 This faith sees, as with the eye of God, " with whom 
a thousand years are as one day." In the same faith we rejoice, that 
" now is our salvation nearer than when we believed," 4 and, in the pos- 
ture of constant readiness and " lively hope," we are loosed from earth; 
we have " our conversation in heaven, from whence we look for the Sa- 
viour, the Lord Jesus !" 5 

1 1 Peter iv. 11. 2 James v. 9. 3 Heb. xi. 1. * Phil. iii. 20. 5 R m. xiii. It 



ADDRESS TO THE IRISH CLERGY. 479 

Allow me to close with two or three practical recollections, which I 
pray God may enable me to apply to myself. There is no one among 
you that needs a word from God more than I do ; and I never could 
stand up before you, if I did not look that God would speak to me the 
word that I am enabled to give to you. Well then, my dear friends, let 
us remember, The importance of living in the spirit of our Ministry. 
For, how clear is it, that, if we are living in this spirit, we must grow in 
grace, and in the knowledge of Christ ! Our work is to study Christ, in 
order that we may preach Christ. And, " beholding, as in a glass, the 
glory of the Lord, we are changed into the same image, from glory to 
glory." 1 If, therefore, we are at a stand-still in our Ministry — if our 
statements are not marked by increasing fulness and unction, I fear that 
there is a neglect of the study of Christ ; because we can never study 
him without having the moulding of his Spirit in our souls, and commu- 
nicating a rich mould upon our Ministrations. In the spirit of our work 
we should be like Moses, going up to God ; receiving our message afresh 
from Him ; and then, surely, when we stand up before our people, our 
faces would shine before them. Receiving much from God, we should 
impart more and more to our people, and thus we should grow and re- 
joice together. This is not the work of a single Sabbath, but of a whole 
life ; and happy, indeed, is that life spent under the teaching of the Holy 
Spirit ; learning to preach with more unction, love, more full and direct 
application to our people. The power of our Ministry is its simplicity, 
having only one object, living for this alone, subordinating every thing 
to it — Exalt Christ. All our privilege, dignity, happiness, centre here. 
This is the object for which we were separated, to which we were con- 
secrated ; the work in which we live, and in which we hope to " finish 
our course with joy." All our personal spirituality, all our ministerial 
effectiveness, depends, not upon talents, not upon adventitious endow- 
ments, not upon exemplary diligence and conscientiousness, but upon 
the singleness with which we devote every exercise of our mind, every 
feeling of our heart, every pulse of our soul, to this great object. A 
Divine influence will always be manifested on our character and mes- 
sage, only when we are simply devoted to exalt our Master. But this 
is not pulpit work, though it ought to be the work of every pulpit. It 
must be the exhibition of our characters before our people. We must 
be living epistles of our Ministry. Our people cannot understand our 
pulpit expositions, except as they are explained by our daily professions ; 
and then, when they see the reflected holiness and happiness of the Gos- 
pel, what a mighty means will it be to draw them to the Saviour, and to 
bring them into union with him ! But this is a spirit we cannot main- 
tain, except as we are separate from the world. And here, I doubt not, 
you are involved in special difficulties. Obliged as you are, in the ex- 

1 2 Cor. iii. 18. 



480 ADDRESS TO THE IRISH CLERGY. 

ercise of your rights (connected as they almost seem to be with the pres- 
ervation of religion), to adhere to a party ; what special care and watch- 
fulness need you, to be separated from the spirit of party ! As to the 
selfish politics of this world, — " Let the potsherd strive with the potsherds 
of the earth." 1 Our Master's message is, — " Let the dead bury their 
dead ; but go thou, and preach the kingdom of God." 2 Ignorance of 
this country forbids me entering into detail, as to the spirit of your paro- 
chial Ministry. All that I would say is, that the Minister who is most 
full of tenderness, of yearning sympathy for the young, of affectionate 
confidence, self-devotedness to the interests of his people, is the Minister, 
who will make them one with himself, and win them most successfully 
to his Master. 

I venture to add the importance of steadily prosecuting our work upon 
our own platform. One object of my desiring to see you was, under God 
to link myself with you in affectionate, increasing, intelligent attachment 
to our own Church. If a somewhat different system of discipline should 
open a door for Missionary preaching to our benighted countrymen, in 
consistency with canonical obedience and Christian consideration, I pray 
God to bless you a thousand- fold. Yet must you expect your love and 
ardency to be disciplined by many painful trials, and much patient wait- 
ing upon God. " He openeth, and no man shutteth ;" 3 and I doubt not, 
but in diligently waiting upon Him, many a door that is now closed will 
be opened, and many stumbling-blocks that now hinder, will be removed. 
Meanwhile it is yours to listen to the word of wisdom, and the Word of 
God — " He that believeth will not make haste." 4 Yet I cannot forbear 
reminding you of the importance of due " order" in a Christian Church. 
The sight of this was a matter of "joy" to the great Apostle, and with 
good reason ; for his own reflecting mind connected it with " stedfastness 
of faith in Christ." 5 I feel there is great need of caution, lest a relaxa- 
tion of discipline should produce a relaxation of the whole system. And, 
if you have greater liberty than your English brethren, you have so 
much greater need of watchfulness, lest it degenerate into disorder. I 
would entreat you to consider the importance of joining, with the full 
preaching of the Gospel, the distinct principles of your own Church — in 
the instruction of the young — in the circulation of proper tracts — and in 
imbuing your sermons with the spirit and exposition of our formularies. 
In the defect of this, a generalized ministry in a country of political tur- 
moil and hostility to the Church, may leave the next generations unpro- 

i Isaiah xlv. 9. 2 Luke ix. 60. 3 Rev. iii. 7. 

4 Isaiah xxviii. 1. 5 Col. ii. 5. 

6 I name a few from the new list of the Christian Knowledge Society : — No. 51, "Our 
Protestant Forefathers;" No. 71, "Oxford Catechism;" No. 424, " Wilks's Dialogues;" 
No. 448, " Nicholl's Sunday-School Exercises ;" No. 464, " Hey's Authority of a Three 
fold Ministry;" No. 500, "The Church, the Nursing Mother of her People." "The 
Homilies." I add, also, a popular tract, to be obtained at Messrs. Curry and Co's. — " I 
am a Churchman," for the use of the younger and unlearned members of the Church, by 
the Rev. Hugh Stowell. 



ADDRESS TO THE IRISH CLERGY. 481 

vided with any intelligent principles of attachment to the Establishment, 
and exposed to all the tossing instability and errors of Dissent. Be as- 
sured you will never be fettered in preaching Christ, with such a system 
of doctrinal Articles as the foundation of your Gospel Ministrations. You 
need never fear your love to souls, or to the Saviour, being deadened, 
while you connect your specific ordination responsibilities, as Ministers 
of the Establishment, with the general dispensation of preaching the 
Gospel. I want no broader or more scriptural platform for preaching 
the Gospel, than the platform of the Church of England. I feel most 
thankful to my God for this definite ground. It saves me from wander- 
ing on the wide field of unsettled error, and affords the privilege of iden- 
tifying myself with all the sympathies of my dear brethren in this coun- 
try, who are living and working, serving God, and exalting Christ in the 
same interest with myself. 

One more consideration, and I have done. I cannot forget to add a 
few words upon the special trials of your Ministry. As a Church, you 
are in the furnace, "heated" perhaps, "seven times more than it is wont 
to be heated." But, be that as it may, " the Son of God is walking with 
you in the midst of the furnace," and " not a hair of your heads shall 
perish." You are in the front of the fight, and you are called upon to 
descend from your lesser conflicts to the great battle of the Lord. You 
must stand on your principles — Love to Romanists, but no peace with 
Rome. Here you are prepared to suffer, yea, even to " resist unto blood, 
striving against sin." 1 But though the conflict is awful, the victory is 
sure. The field is spread with the marks of defeat ; but you are on the 
conquering side. The mystical " seed of the woman shall bruise the ser- 
pent's head." Meanwhile, let me remind you that an enlarged Mission- 
ary spirit would greatly invigorate the principles, and strengthen the 
foundations of your own Church. Smyrna was the Church of Ireland in 
the primitive era. 2 This was the Church, that, in the midst of her afflic- 
tions, sent her little band of martyrs across the Atlantic into Gaul. And 
this is the single Church of the Apocalyptic seven, that remaineth unto 
this day. Let the Church of Ireland read the lesson, and " go and do 
likewise." 

As to your more individual trials, live as Christians, and you will not 
be much discouraged as Ministers. " The life of faith on the Son of God" 
will strengthen you to" fight the good fight of faith." Every thing min- 
isters to humiliation — nothing to despondency. We have such a Min- 
istry, and we have received such mercy, that how can we faint P Re- 
member, it is our privilege to rejoice in hope. Trials will come, but they 
will issue in a rich and abundant harvest. They will cast us off from 
ourselves upon our God. They will bring us nearer to God. They 
will become the riches and glory of our people. We are carrying now 

i Heb. xii. 4. 2 See Rev. ii. 8—10. 3 2 Cor. iv. 1. 

61 



482 ADDRESS TO THE IRISH CLERGY. 

a little flock to heaven. If they burden us with anxiety by the way, 
they will be at the end " our crown of rejoicing, in the presence of our 
Lord Jesus Christ at his coming." 1 Meanwhile, all our trials, personal 
and ministerial, strengthen our joyous expectation as " partakers of the 
sufferings of Christ, that when he shall appear, we maybe glad also with 
exceeding joy." 2 

1 1 Thess. ii. 19, 20. * 1 Peter iv. 13. 



INDEX. 



Absolution to the sick referred to, 344 n. 

Acts, Book of, 33, 218 

Adams (Melchior) life of Luther, 134 n. 
280 n. 

(Rev. T.) Private Thoughts, 450 n. 

454 n. 

Addison referred to, 188 

Address on United prayer, 415 n. 

Adult Schools. See Schools 

Advancing Ministry, importance of, 443, 
470, 471 

Advantage of personal religion in the Min- 
istry, 29, 30 

to the Ministry, 145 — 150 

Advent of Christ, second, 409 n. 478, 479 

Alleine, referred to, 30, 50, 155, 247 n. 
312, 448 n. 

Allport's translation of Bishop Davenant, 
462 n. 

Ambrose, 215 n. 446, 457 n. 

American churches, custom of, 403 

Amusements, clerical, 127 — 129 

Andrews (Bishop) 441 n. 

Antinomianism, 206 — 208 

Apostles, ministry of, 17, 18, 33, 185 n. 
225, 241, 152, 254, 258, 277, 278, 279, 
300, 325, 328, 330, 352, 449 

Applicatory preaching, 243 — 249, 286 n. 

Articles of the Church, 88 n. 225, 241 n. 
392—395, 397 n. 399 

Burnet on, 44 

Assurance, the spring of exertion, 167, 168 

Athanasius, preaching of, 282 n. 

Attainments, spiritual, 36, 37 

Augustine, 37 n. 45, 48, 76 n. 80 n. 
143 n. 174, 182 n. 184 n. 185, 186 n. 190, 
192, 193, 211, 215 n. 232 n. 241 n. 258, 
262, 275 n. 280 n. 281 n. 283 n. 293 n. 
297 n. 301, 303 n. 343 n. 347 n. 352, 
375 n. 392 n. 446, 449 n. 459 n. 

B 

Backslider treated, 336, 337 
Bacon, Lord, 52 n. 402 
Baptism, 398—403 

Infants, encouragements to, 399 — 



401 



office for, 399 n. 400, 401 
works on, 403 n. 



Barrington, Bishop, charges, 223 n. 344 n. 
Barrow's Sermons, 246 n 



Basil, 258 

Bates, Dr. quoted, 167 n. 

Bather, Archdeacon, Charge referred to, 

354 n. 
Baxter, 33, 34, 47, 48, 125 n. 145, 146, 

158 n. 167 n. 171, 178 n. 198, 253, 265, 

276 n. 284 n. 287, 290, 291, 294, 295, 

296, 307 n. 311, 325 n. 340, 341 n. 

350, 377 n. 416, 417, 419 n. 423 n. 

447, 448 n. 449 n. 
Bayle, referred to, 134 n. 
Bayley's (Archdeacon) Charge, 354 n. 
Beachcroft, Rev. R. P. life of, 451, 455 n. 
Beattie, Dr. referred, 360 n. 
Becher's,Rev.Mr. Friendly Societies,375n. 
Bedell, Rev. Dr. memoir of, 390 n. 408 n. 
Bennett's Directions for study, 108 n. 
Benson's Life of Christ, 245 
Bernard,quoted, G6, 94, 232 n. 295 n. 453 n. 

R. Faithful Shepherd, 176 n. 

Berne, Synod of, 263 
Beveridge, Bishop, quoted, 107 
Beza, quoted, 212, 217 n. 310 n. 420 n. 
Bible Associations, 423 

Classes, 318 

Bickersteth (Rev. E.) 53, 55, 56, 58, 68 n. 

86 n. 363 n. 395 n. 432 n. 
(Rev. J.) Catechisms, 390 n. 

403 n. 

Memoir of Mrs. J. 158 n. 

Bingham, referred to, 270 n. 352 n. 
Blackmore's, Sir R. Accomplished Preach- 
er, 254 n. 289 n. 
Blackwell's Meth. Evang. 148, 149, 180 n. 

336 n. 
Blair's Lectures, 248 n. 290 n. 
Bloomfield, Bishop, quoted, 351, 352, 352 

n. 355 n. 456, 457 n. 
Blunt, Rev. J. J. referred to, 43 n. 
Boldness in preaching, 267 — 269 
Bolland, Mrs. referred to, 158 n. 
Bolton, 147 n. 212, 341 n. 
Books, choice of, 51 — 53 
Boos. Martin, referred to, 320 n. 412, 

413 n. 442 
Boston, referred to, 28 n. 
Bowles's Pastor, 15 n. 20 n. 27 n. 34 n. 47, 

55 n. 65 n. 142 n. 173 n. 180 n. 182 n. 

185 n. 233 n. 283 n. 300 n. 309 n. 314n. 

332 n. 443 n. 455 n. 460 n. 461 n. 
Boyle, quoted, 50 
Bradford, referred to, 45, 138, 210 n. 



484 



INDEX. 



Brainerd's Life, 48, 106 n. 137, 147 n. 

166 n. 193,220,251,252,297 
Brewster, on Ordination Service, 130 n. 
Bridges, Rev. Dr. referred to, 69 n. 
Bristol Adult Spelling Book, 431 n. 

Tracts, 357 n/ 

Brown, Rev. J. 21 n. 107, 188 n. 236 n. 

300, 353 n. 441, 453 n. 462, 455 n. 
Bruce, Rev. R. 197, 197 n. 
Bucani Meth. Concion. 183 n. 184 n. 
Bucer, 15 n. 98 n. 103 n. 217 n. 323 n. 

394 n. 
Buchanan's,Dr. Sermons,40, 41, 48, 265 n. 
Budd, Rev. H. quoted, 86 n. 241, 262 n. 

265, 281, 443, 444 
Bull, Bishop, quoted, 149 n. 188 n. 262 n. 

414 n. 

Bullinger's Decades, 394 n. 

Bunyan, quoted, 448 n. 455 

Burder's Rev. Dr. Mental discipline, quo- 
ted, 182 n. 

Burgess, A. quoted, 147 n. 410 n. 

Bishop, referred to, 400 n. 444 

Burkitt, referred to, 103 n. 

Burnet, Bishop, 15 n. 28 n. 44, 47, 49, 50, 
51, 53, 56 n. 90, 91 n. 94 n. 96, 97 n. 
104, 108 n. 138 n. 169, 170, 185 n. 188 n. 
189, 216 n. 251, 260, 262 n. 263 n. 
341 n. 285 n. 292 n. 299, 311, 313 n. 
314 n. 343 n. 349, 353, 383, 398, 411 n. 

415 n. 441, 447 n. 455 n. 
Butler, Bp. 42, 152, 351 , 381 n. 



Cadogan, Life of, 86 n. 132, 231, 417 n. 

Call to Ministry. See Ministry 

Calvin, 12 n. 15, 20 n. 23, 45, 49 n. 59, 

75 n. 94 n. 1?31 n. 134 n. 147 n. 162 n. 

205 n. 206 n. 212, 214. 227 n. 300 n. 

310 n. 311, 331 n. 332 n. 394 n. 399 
Campbell's, Professor, Lectures, 42. 51, 

52, 59, 60, 108 n. 128 n. 227, 263, 263 n. 

274, 282 n. 283 n. 284, 303 n. 
Canons of the Church, 258, 353, 383, 402 
Canterbury, Abp. Charge, 354 n. 
Careless, treatment of, 351, 325, 326 
Carey, Dr. referred to, 161 
Caryl on Job, 192, 193 n. 341 
Cases, treatment of, 323—342 

of sick, 344— 346 

Casuistical divinity recommended, 341 n. 
Catechism, 353, 354, 356, 357, 391, 392, 

395, 396, 404, 405 
Catechizing, 352—354 
Cave's Primitive Christianity, 173 n. 258 n. 

261 n. 
Cecil, 46, 53, 54 n. 77, 78 n. 80 n. 103, 

104, 113 n. 114, 117, 118, 156 n. 158 n. 

177 n. 182, 189, 195 n. 202, 218, 222, 

244 n. 259, 263, 276, 347, 417 n. 
Chalmers, Rev. Dr. 17 n. 78 n. 221 n. 

251 n. 295 n. 415 n. 423 
change of sphere, 314 n. 
Gharity, distribution of, 318 



Charles, Rev. T. Life of, 24 n. 353 n. 355 n. 

Charles V. referred to, 287 

Charnock, 43, 47, 79, 80, 474 

Chaucer's Parson, 444, 453 n. 

Choice of Texts. See Texts 

Christ, Ministry of, 32, 33, 78, 92, 105, 

113, 122, 123, 245, 251, 257, 267, 269, 

270, 273, 275, 276, 279, 287,291, 294, 

300, 302, 310, 323, 325, 327,328,330, 

332, 333, 337, 344, 432 
Christ, Ministerial character of. See Bish- 
op Sumner 
Preaching of, 217—219, 223—226, 

348, 438, 439, 469, 470, 479, 480 
Christian, confirmed and consistent, 339 — 

341 

unestablished, 337, 338 

young, 332—336, 424 

biography recommended, 317 

Guardian, 412 

Observer, Pref. vii. 40 n. 53 n. 

101 n. 265, 376 n. 

Remembrancer, 234 n. 

Knowledge Society, Tracts of, 

357 n. 474 n. 480 n. 
Chrysostom, 15 n. 34 n. 47, 48, 186 n. 

258, 292, 280, 292 n. 301, 377 n. 446, 

460 n. 
Church communion, 408, 411 — 422 

■ history recommended, 43 

principles,importance of, 44, 357 n. 

414 n. 416 
Cicero quoted, 25 n. 133, 145, 149 n. 261, 

289 n. 
Circulating classes, 369 
Clark on the Attributes, 43 

S. Lives, 49 n. 319 n. 

Marrow of Eccles. History, 147 n. 

155 - 

Claude's Essay, 186 n. 247 ni^48 n.270 n. 

Robinson's notes on, 280 n. 300 n. 

Clergyman's Instructor, 60 n. 133 n. 149 n. 

188 n. 297 n. 311 n. 315, 316 n. 348 n. 

349 n. 414 n. 
Clerical communion, 409 — 411 

meetings, 410 

Clothing Societies, 319 n. 

Coleridge's advice to a young Parish Priest, 

126 n. 128 
Colquhoun on Law and Gospel, quoted, 

209, 210 
Comber, 44, 94 n. 154 n. 311 n. 352, 

377 n. 414, 441 n. 
Comforts of the Ministry. See Ministry 
Commentaries, use of, 58 — 60, 181 
Completeness of Ministry, 36, 37, 38, 66, 

275, 319 n. 441—443, 462, 471 
Composition of Sermons, 179—190, 270, 

271 
Confessional, Protestant, 320 n. 
Confidence, Pastoral, 315, 316, 320, 321, 

376, 459 . 
Confirmation of faith from the Ministry, 

29,30 



INDEX. 



485 



Confirmation, ordinance of, 376 — 390 

works on, 377 n. 380 n. 381 n. 

Confirmed Christian. See Christian 
Conformity to the world, 107 — 116 
Connected statements of the Gospel, 229, 

230, 442 
Connection of the Law with the Gospel, 

208—217 
Consistent Christian. See Christian 
Conviction, natural and spiritual, 330 — 332 
Conyers, Rev. Dr. 220 
Co-partnership in the Ministry, 85 
Copying Sermons, 187—189 
Corinthians, epistle to, 277 n. 303 n. 474 
Corpus et Syntagma confessionum, 45 n. 
Cottage Readings, 260, 432, 433 
Cotton, Rev. J. 49, 299 n. 
Country Ministry, 85, 86 
Covetousness, spirit of, 130 — 135 
Cowper, quoted, 115,221 n. 299 n. 302 n. 
Cradock's Knowledge and Practice rec- 
ommended, 348 n. 
Cranmer, 45, 396 n. 
Crantz's History of Greenland, 219 n. 
Cure of souls, employment in, 66 — 70 
Cyprian, 65 n. 103, 138 n. 300 n. 311 n. 

393 n. 
Cyril, referred to, 352 



Dale's, Rev. T. Young Pastor's Guide, 
438 n. 

Dangers of study, 53, 54 

to personal religion in the Minis- 
try, 151—153 

Davenant, Bishop, 16 n. 20 n. 202 n. 227 n. 
233 n. 243, 391, 429, 451, 452, 462, 
462 n. 

Davison, Rev. J. on Prophecy, 58 

Dealtry's, Rev. Dr. Gospel Message, 268 n. 

Decided preaching, 253 — 255 

Denunciations of the Gospel, 302, 303 

Desire of the Ministry, 92 — 95 

Ministerial success. See Success 

Devotedness to the" Ministry, 70, 102— 
114, 449—454 

Difficulties of the Ministry. See Ministry 

Dignity of the Ministry. Ibid. 

Diligence in preaching, 291 — 294 

Discriminating preaching, 250 — 253, 274, 
275 

Dissent, evil of, 86, 480 
plausible ground for, 286, 414, 415 

Dissenters, conduct towards, 321, 415,416 

District system, 87, 425 — 428 

Divine influence, need of, 78 — 80 

Doctrinal preaching, 234—237, 370—373 

Dod, Mr. referred to, 190 

Doddridge, 15 n. 41, 48, 60 n. 69 n. 105 n. 
123, 126, 147 n. 150 n. 193, 248, 260, 
279 n. 288 n. 304, 307 n. 312 n. 316, 
350, 353 n. 430 n. 448 n. 453 n. 454 n. 
461 n. 463 n. 

Dodwell, Mr. referred to, 58 n. 



Donne, Dr. Walton's Life of, 446 n. 

Douglas, J. Advancement of society, quo- 
ted, 172, 173 

Du Pin, referred to, 64 n. 

Dwight, Dr. 43, 44, 46 n. 222, 244 n. 285, 
446 n. 459 n. 

E 

Ecclesiastical law, 108 n. 
Eclectic Review, quoted, 173, 174 n. 
Edward's, King, Catechism, 353 
Edwards, Dr. J., 203 286 n. 

President, 41, 54 n. 56 n. 69 n. 

142, 178, 252 n. 

Elder children, instruction of, 364, 365 

Election, doctrine of, 225,226,227, 236 n. 

Eliot, Rev. J. 20, 21, 48, 121, 150, 178 n. 
217 n. 315, 355, 356, 410 

Employment in cure of souls, 66 — 70 

Enchiridion Theologicum, 133 n. 

Encouragement in the defect of an inward 
call, 98,99 

of the Ministry. See Min- 
istry 

of the Ministry of the 

young, 350 

End and Essence of Sabbath School in- 
struction, 357 n. 

Epaphroditus referred to, 33, 102 n. 
439 n. 

Ephesians, epistle to, 218 

Epistles, study of, 33, 34, 58, 218, 225, 
227, 237, 271 n. 272 n. 277, 278, 279, 
280, 447, 457, 458, 474 

apostolical, 45 

Erasmus, 20 n.31 n.33n. 34 n. 174, 194 n. 
262 n. 268 

Escreet, Rev. J. Memoir of, 303 n. 381, 
382 n. 

Evidences, study of, 42, 43, 324, 357 n. 

Example, importance of, 148 — 151, 254, 
444,445 

in our people, 431 

Expectation of success, 76, 161 — 167, 

448, 449 
Experience, nature of, 333 
Experimental preaching, 234 — 238, 278, 

279 
Exposition of Liturgy. See Liturgy 

Scripture. See Scripture 



Expository preaching, 257, 258 
Extempore preaching, 258—260, 262, 263 



Faber referred to, 57 

on Regeneration, 393 n. 475 

Faith, conflict of, 333 

encouragement to, 161 — 164 

ground of, 162 

Ministry, work of, 20, 66, 164— 



168, 454 
want of, 161 



Faithfulness, Ministerial, 224—226, 346, 
347 



486 



INDEX. 



False professors, treatment of, 328 — 330 
Family order, Minister's, 155, 156 

religion, 154 — 157 

worship, 160, 161, 257, 260 

of the poor, 316 n. 

Fathers, Christian, study of, 45 

of the English Church, 45, 210 n. 

227 n. 
Fear of man, 116, 120 
Fenelon quoted, 148, 176 n. 262 n. 264 n. 

282, 283 n. 295 n. 301 
Fervency in preaching, 286 — 291 
Fisk, Pliny, Life of, 52, 312 
FJavel, 48, 143 n. 341 n. 452 n. 474 
Fleming's Fulfilment of Scripture, 197 n. 

462 n. 
Fletcher, Rev. J. W. 136 n. 141, 157, 

198 n. 263 n. 304 
Fordyce quoted, 183 

Fox's Acts and Monuments, 155, 212, 
^ 292, 474 

Franck, Professor, 51 n. 58 n. 127 
Friendly Societies, 374, 375 
Friends, Society of, 128 n. 
Fugitive Preachers, 184 
Fuller's, Rev. A. Backslider, 336 n. 
■ T. History of the Church, 173 n. 

287 n. 400 n. 
Fulness of Scripture, 53 n. 185, 186, 476 

G 

Galatians, Epistle to, 236, 271 n. 326,474 

Garrick, referred to, 289 n. 

Gerard's Pastoral Care, 279, 349 n. 455 

Gibbon's Christian Minister, 264 

Gibson, Bishop, 315, 456 

Gifts, spiritual, 36, 37, 90, 95, 275,460 n. 

Gillies, Rev. Dr. 460 n. 

Hist. Coll. 313 n. 

Gilly's, Rev. Dr. Horse Catecheticae, 322 n. 
354 n. 

Gisborne's Natural Theology, 43 

Glasgow Association of Young Men, 364, 
365 n. 

Godeau's, Bishop, Pastoral Instructions, 
127 n. 296 n. 

Gospel, scriptural preaching of, 217 — 256, 
414, 415, 442, 469, 470 

Gouge, Rev. T. 319 n. 

Grainger's Biographical History, 293 n. 

Graves's, Dean, Lectures on the Penta- 
teuch, 57, 58 

Greenham, 213, 341 n. 

Gregory Nazienzen, 15 n. 174, 446 

de Cura, Pastor, 38 n. 135 n. 142 n. 

310, 323 n. 446 n. 

Grimshaw, Rev. W. 123, 214, 293 

Grindal, Archbishop, 173 n. 400, 410 

Grotius quoted, 298, 310 n. 

Gurnal quoted, 198 n. 213, 341 n. 473 

H 

Habits of Meditation, 190—193 
Study, 39—54 



Hale, Sir M. quoted, 125 n. 

Hall, Bishop, quoted, 252, 253, 265 n. 285, 

353 n. 394 n. 395 n. 399 
Rev. R. 16, 30 n. 187 n. 184 n. 239, 

240 n. 246, 252, 253, 274 n.283 n. 298, 

316 n. 

T. Sal Terrs, 15 n. 78 n. 88 n. 

Haly burton's Memoir, 48, 313 n. 330 n. 

439 n. 
Hammonds, Dr., 27 n. 189, 310 n. 379 n 

452 n. 458 n. 
Harmony of confessions, 45 n. 
Hebrews, epistle to, 248, 341, 457,461 
Helpers, office and use of, 66 — 68, 92, 

428—430 
Hemming, Preface ix. 20 n. 299 n. 331 n. 

439 
Henry, Rev. P. 16, 17 n. 42 n. 48, 55 n. 

58 n. 95 n. 154 n. 155, 156 n. 160, 161, 

178, 190 n. 198, 244 n. 279, 312 n. 

341 n. 390 n. 403 n. 405, 419 n. 451 
M. 48, 55 n. 93 n. 95 n. J 78 n. 



219 n. 281 n. 284 n. 312 n. 401 n. 402 n, 

408 n. 419 n. 438, 439, 448 n. 
Herbert,G. Preface, vii. viii. 47, 56, 65, 135, 

146, 155, 175, 188, 247 n. 288, 303 n. 

316 n. 319 n. 352 n. 413 n. 440 
Heresies, rise and progress of, 86, 314 
Herman of Cologne's consultation, 217, 

411 n. 
Hervey, Rev. J. quoted, 110,218, 219 n. 
Hildersham quoted, 56 n. 244 n. 341 n. 
Hindrances, local, 85 — 88 
Hinton, Rev. J. quoted, 296, 297 

J. H. quoted, 36, 37 

Hints to a Clergyman's wife, 158 n. 

Hireling described, 130 n. 

Hoadley, referred to, 395 

Home and Colonial Society, publications 

of, 368 n. 
Homilies, 44, 175 n. 188 n. 280, 391, 396, 

404 
Honouring the Ministry, 16, 17, 438— 

440 
Hooker, 17, 19 n. 43, 44, 89 n. 172, 175, 

180 n. 314, 352 n. 391, 392, 395—398, 

400 n. 474 
Hooper, Bishop, 292 
Hopeful impressions of the young, 370 — 

372 
Hopkins quoted, 343, 393 n. 396 n. 474 
Horace quoted, 243 n. 258 n. 263 n. 
Home, Bishop, quoted, 125, 126 n. 149, 

222 n. 239,241, 439 n. 
Rev. T. H. Introduction to Scrip- 
ture, 58 n. 
Horsley's, Bishop, Charges, 221, 228,239, 

344 n. 
Hottingeri Typus Pastoris, 15 n. 372 
Howe's Works, 47, 80 n. 
Hurd's, Bishop, Charges, 282 n. 



Ignatius quoted, 310, 438 



INDEX. 



487 



Ignorant, treatment of, 325, 326 
Improvidence, Ministerial, 135, 136 n. 
Inefficiency, Ministerial, cause of, 76 — 101 

symptoms of, 76 

Infant Baptism. See Baptism 

Schools. See Schools 

Infidels, treatment of, 323, 324 
Institution of the Ministry. See Ministry 
Instruction of elder children, 364, 365 

the poor, 67, 414 

servants, 310 n. 

Islington school, 369 



James, King, Works, 283 n. 285 n. 288 
Jebb, Bishop, 108 n. 197 n. 280 n. 454 n. 
Jeremiah, referred to, 162, 269 n. 460 
Jerningham's Essay, 289 
Jerome, 25 n. 48, 108 n. 148 n. 177 n. 

215 n. 260 n. 284, 295 n. 297 n. 395, 

456 
Jewell, Bishop, 44, 45, 177 n. 293 
John the Baptist referred to, 121, 439 n. 

(Apostle's) Ministry, 275, 328, 474 

Johnson, BoswelPs Life of, 123 n. 285 n. 

Life of Watts, 125 

Julian, Emperor, referred to, 154 n. 

K 

Kenn, bishop, quoted, 439 n. 
Kingsbury, Rev. W. Memoir of, 455 n. 



Lactantius quoted, 148 n. 149 n. 301 n. 
Latimer, bishop, 106 n. 224 n. 262, 292 
Laud's, Archbishop, Manual, 348 n. 
Lavater referred to, 244 n. 
Lavington's, Bishop, Charges, 220 n. 
Law, connection of, with the Gospel, 208 

—217 
Law, preaching of, 202 — 217 

uses of, 204—206 

Law's, Bishop, Charges, 354 n. 

Rev. W. Serious Call, 462 n. 

Lay Agency, 67, 422, 428, 429 

Influence, 87 

Preaching, 428 

Leigh's Critica Sacra, 92 n. 

Leighton, Archbishop, 12, 29 n. 41 n. 48, 
111 n. 121, 126, 147, 242 n. 284, 294, 
311 n. 340, 377 n. 397, 447 n. 459, 
460 

Leland, Rev. Dr., 42, 98 

Ley den, professors of, judgment on confir- 
mation, 377 n. 

Library, Parochial, 431,432 

Sunday School, 363 n. 

Liturgy, Exposition of, 402, 403 

Reading of, 195 n. 403, 413, 414 

valued, 399 n. 

Lloyd, Rev. T. Life of, 48, 462 n. 
Local hindrances to Ministry, 85 — 88 
Locke, 51 n. 52 n. 145, 475 
Loskiel's Missions to Indians, 119, 150 n. 



Love in preaching the Gospel, 299 — 304 
Love to our Master, 459, 460 

people, 455 — 460 

work, 454, 455 

Lowth's Commentary, 59 

Luther, 22 n. 45, 64, 64 n. 90 n. 117 n. 

134 n. 135 n. 138, 139, 191, 203, 209 n. 

211, 264, 265, 268, 280 n. 282, 353, 

394 n. 412 n. 
Lyon's Visitation Sermon, 240 n. 

M 
MacgilPs considerations, 298 n 
M'llvaine, (bishop of Ohio) 43, 318 
M'Knight, Dr. 15 n. 136, 228 n. 
M'Laurin's Essay, 329 n. 
Maintaining the interest of the Ministry, 

461, 462 
Mant's, Bishop, Prayer-book, 107 n. 130 

n. 154 n. 
Manton, Dr. 167 n. 182 n. 
Marbury's Exposition, 343 
Martial quoted, 177 n. 
Martyn, Rev. H. 48, 54 n. 55 n. 115 n. 

126, 140, 143, 152, 182 n. 266, 321. 

440, 454 n. 
Mason's Student and Pastor, 52 n. 347 
Massillon, 52, 53, 95, 108, 113 n. 114, 124, 

127 n. 138, 138 n. 153 n. 198, 244, 

298 n. 399, 400 n. 410 

Mather, Cotton, Pref. vii. 20, 24 n. 27 n. 
48, 50 n. 51 n. 121 n. 142, 156 n. 159 n. 
161 n. 181, 194, 195, 199, 218 n. 233, 

299 n. 312, 319, 359, 375 n. 419 n. 431, 
453, 462 

Matthew, Archbishop, 293, 410 n. 

Mede referred to, 58, 475 

Meditation, habits of, 190—193 

Melancthon, Pref. viii. 45, 50, 209 n. 217 n. 

Memoriter sermons, 264 n. 

Menelaus referred to, 304 

Miller's Letters on Clerical Habits, 50 n. 

51 n. 131 n. 312 n. 
Milner referred to, 220, 264, 265 

's Church History, 43, 65, 94, 280 n. 

Milner's, Scott's continuation of. See J. 

Scott 
Milton quoted, 263 n. 
Minister's family, 154 — 156 

wife, 156—160, 433 

worship, 160, 161, 257, 266 

Ministerial biography, 48, 451 n. 

Register, 315 n. 386 

Ministration of the Spirit, comfort from, 

26,27 
Ministry of the Apostles. See Apostles, 
St. Paul. 

Christ. See Christ 

Christian, call to, 88—99 

Christian, character of, 66, 164 



-168 



26- 



comforts and encouragements of, 



-31, 462 

— desire of, 92- 



-35 



488 



INDEX. 



Ministry, difficulties of, 20—25, 342, 369, 
449 

dignity of, 14—17, 438 

institution of, 11 — 14 

necessity of, 17 — 19 

origin of, 11 — 13 

pastoral, 307—435 

preparation for, 38 — 70 

public, 171 

qualifications for, 31 — 38, 91 n. 

— recollections of, 437 — 449 

responsibility of, 321, 351, 430 



!3G 



spirit of, 33, 479, 480 
trials of, 20—25, 481, 482 
uses of, 17—28, 338 
to the young, 309, 350, 390 



Miracles illustrative of Doctrines, 360 n. 

Missionary Associations, 433, 434 

Mitchel, Mr. referred to, 199 

Mode of scriptural preaching, 256 — 267 

Moravian Missions, 219 

More's Wise Preacher, 246 n. 

Morning Exercises recommended, 341 n. 

Mosheim's Ecclesiastical History, 19 n. 

43, 173 n. 
Mudge's Clergyman's Advice, 430 n. 
Musculus referred to, 185 

N 
Necessity of the Ministry. See Ministry 
Neff, Pastor, Gilly's Memoir of, 48, 123, 

322 
Nelson, Mr. quoted, 440 
Newton, Bishop, on Prophecy, 58, 475 
Rev. J. 31, 208, 214, 220 n. 

234, 264 n. 432 
Nichols on the Common Prayer, 154 n. 
Nicholson's, Rev. W. Call upon the 

Church, 445 
Norton, Mr. Life of, 50 n. 
Novice unfit for the Ministry, 24 n. 34, 35 
No well's Catechism referred to, 353 



Oberlin's Memoirs, 48, 123 n. 322, 401 n. 
411 n. 434 n. 

(Ecolampadius, epistle of, 17, 35 

Olney hymns, 26 n. 

Oratorios, attendance on, 128 

Ordination Services, 64,. 95 n. 104, 104 n. 
120 n. 125, 130, 154 n. 226, 305, 311, 
441, 451 

Origen, 147, 150, 215 n. 352 

Origin of the Ministry. See Ministry 

Original languages, study of, 56 n. 

Orton's Letters, 346, 34*7 n. 

Life of Doddridge. See Dod- 
dridge 

Ostervald quoted, 38 n. 311 n. 316 n. 344 

Ottee, Mr. referred to, 447 n. 

Owen, Dr. 21, 35, 46, 65, 121 n. 153 n. 
190 n. 198, 213, 276, 294 n. 340, 341 n. 
353 n. 418, 463 n. 464 n. 474 



Paley, 42, 137, 153, 154 n. 299 n. 

Pare, referred to, 215 n. 

Parlour preaching, 317, 318 

Parker Society referred to, 45 n. 474 n. 

Pastor, Christian, portrait of, 322, 456— 

465 
Pastoral Aid Society, 425 n. 
Pastoral Confidence. See Confidence 

— Ministry. See Ministry 

Theology, 47 

Work, 307—322, 345 

responsibility of, 440, 447 

Patrick's, Bishop, Commentary, 59 

Places, 210 n. 216 n. 

Paul's, St. Ministry, 33. 36, 106, 123, 150, 
236, 240, 242, 255, 268, 269, 274, 277, 
278, 280, 287, 303, 310, 314, 315, 324, 
328, 339, 437, 447, 447 n. 457, 458, 
460 

See Apostles 

Pavilion, Bishop of Atet, referred to, 286 

Payson's, Rev. Dr. Life, 47, 166 n. 301 n. 
439, 450 n. 

Pearson, Bishop, on the Creed, 44 

Pentateuch, study of, 57, 58 

Pericles quoted, 194 n. 

Periodicals referred to, 53 n. 

Perkins, 104 n. 146 n. 212, 341 n. 

Perpetual application, method of, in preach- 
ing, 248, 249 

Personal religion, danger to, from the Min- 
istry, 151—153 

importance of, 148 — 150, 

169, 170, 434 

Philip on Experience, 341 n. 

Pike and Hay ward's Cases of Conscience, 
Ibid. 

Plainness in preaching, 279 — 286 

Plato referred to, 453 

Pluralities referred to, 131 n. 314 

Politics, caution against, 114 n. 480 

Polycarp, referred to, 168 

Poole's Synopsis, 59, 60, 112 n. 

Poor, instruction of, 67, 424 

Porter's, Dr. Homiletics, 180 n. 188 

Porteus's, Bishop, Charges, 223 n. 441 n. 

Power of Satan. See Satan 

Practical preaching, 221, 222, 238—243 

Prayer, special, 64—66, 138—141, 193— 
199 

— for our people, 139 — 141, 195, 

196, 460—468 

for the outpouring of the Spirit, 

462, 463 

of our people, help from, 28, 428, 

429, 463 

united Address on, 414 n. 

Preaching, Ordinance of, 172 — 175 

Mode of, 256—267 

Preparation for, 66, 67, 175 

—202, 330, 442, 472-^77 

spirit of, 267—304 

of the Gospel. See Gospel 



INDEX. 



489 



Preaching of the Law. See Law 
Preston, Dr. 140 n. 299 n. 
Pride, spiritual, 140—144, 295—299 
Primitive Ministry, 258, 262, 310, 352 
Pupillizing system, 134 
Prophecy, study of, 58, 272 n. 474, 475 
Prynne's Invective against Prelates, 293 n. 
Puritan Divines, study of, 46, 67, 341 n. 
474 

Q 

Qualifications for the Ministry. See Min- 
istry 

Quesnel, 16, 25 n. 28 n. 33, 39 n. 54, 65 
n. 88 n. 90 n. 91, 94, 103, 106, 109 n. 
113 n. 115, 116, 120 n. 135, 136 n. 137 
n. 142, 143 n. 150—154, 164 n. 192, 
275 n. 281 n. 296 n. 314 n. 321 n. 443, 
448 n. 459 

Quintilian, 247 n. 282 n. 289 n. 

R 
Raikes, Rev. H. on Clerical Education, 

57 n. 179 n. 
Ranschenbush, Life of, 476, 477 n. 
Recollections of Ministry. See Ministry 
Reformers, writings of, 45, 462 
Reformed Churches, judgment on Confir- 
mation, 377 
Relaxation, 129, 130 
Religious Tract Society, 45 n. 121 n. 198 

n. 316 n. 363 n. 462 
Repetition of Sermons recommended, 292 
Reproof, Ministerial, 268, 269, 301, 459 n. 
Residence, importance of, 106 n. 314, 

315 
Retirement, importance of, 136 — 141 
Revival of Religion, 461 
Reybaz quoted, 183 n. 
Reynolds, Bishop, quoted, 149 n. 180 n. 

216, 229, 229 n. 233, 234 
Richmond, Rev. Leigh, 48, 53 n. 55 n. 

69 n. 91, 104 n. 109 n. Ill n. 125 n. 

128 n. 155, 157 n. 226, 237, 259, 265 n. 

284 n. 298, 374 n. 422 n. 
Ridley, Bishop, quoted, 227 n. 394, 395, 

404 
Rev. H. C. Parochial duties. 157, 

433 
Riland's, Rev. J. Antichrist, 115 n. 
Roberts's Call upon the Church, 414 n. 
Robinson's, Rev. R. Notes on Claude. See 

Claude 
T. 44, 86 n. 175 n. 185 n. 243 

n. 248 n. 259, 264, 266, 382 n. 406 n. 

418, 449 
Rogers of Dedham quoted, 213, 315 n. 
Rollin referred to, 282 n. 
Romaine, Rev. Wm. 218 n. 340 
Romans, epistles to, 211, 225 n. 277 n. 

290 n. 326, 474 
Rutherford, 446 n. 450 n. 454 n. 457 n. 

S 
Sacrament, invitation of the young to, 390 



Sacramental instruction, 390 — 408 

meetings, 408 n. 414 

Sanderson, Bishop, quoted, 37 n. 139 n. 

193 n. 
Satan, power of, 83 — 85 
Saurin, referred to, 187 
Schism, nature and evil of, 411, 412 

preservation from, 314, 412 — 416 

Schools, Adult, 354, 375, 430, 431 

Infant, 365—368 

Sunday, 165, 354—365 

Weekly, 364, 368—370 

Schwartz's Life referred to, 

Scott, Rev. T. 31, 40 n. 48, 53, 57, 58, 
59, 60, 65 n. 73, 86, 98 n. 103, 103 n. 
108, 109 n. 114 n. 116, 125, 127, 132 n. 
134, 149, 160,161 n. 172 n. 196, 214 n. 
226 n. 251 n. 390 n. 393 n. 418 n. 449, 
449 n. 450, 452, 462 n. 

J. Continuation of Milner, Pref. viii. 

41 n. 57 n. 88 n. 122 n. 134 n. 135 n. 
209 n. 217 n. 280. n. 

Scougal quoted, 20 n. 443 n. 466 n. 
Scriptural preaching of the Gospel. See 

Gospel 

of the Law. See Law 

Scripture, exposition of, 180, 181, 184, 

387 
study of, 55—64, 185, 473, 474, 

476 
Seeker, Archbishop, 51, 56, 108 n. 110 n. 

Ill, 120 n. 127, 128 n. 132 n. 140 n. 

154 n. 158 n. 222, 243, 244, 263 n. 

266, 281, 287, 288, 310 n. 311 n. 315 

n. 377 n. 382, 413 
Self-denial, importance of, 120—130 
Selfishness, sin of, 144 
Self-righteous, treatment of, 326, 327 
Seneca, quoted, 49, 51, 130 
Sermons, composition of. See Composition 
Servants, qualification of, 311 n. 

Tracts for, Ibid. 

Shaftesbury, Lord, referred to, 451 
Shepard, Rev. T. 23, 24 n. 50 n. 147 n. 

190 n. 196 n. 
Shuttleworth's Ministry, Pocket Compan- 
ion, 437 n. 
Sick, visitation of, 67, 68, 165,343- 

Service for, 343, 344, 345 

Simeon's Works, 182 n. 247 n. 248 

270 n. 274 n. 304 
Singleness in preaching, 294 — 299 
Skelton quoted, 218 n. 
Smith's Lectures on the Sacred Office, 

263 n. 297,343 n. 

J. referred to, 447 n. 

Social meetings, 418, 419 

visits, 316, 317 



-350 



n 



Sound mind, spirit of, 334, 335, 422 
South quoted, 41 n. 288 n. 
Southey quoted, 198 n. 
Spanheim's Annals, 43 n. 

Wright's, Rev. E. translation 

of, 43 n. 



490 



INDEX. 



Spectator referred to, 188 

Spencer, Rev. T. 198 n. 

Spirit of Preaching. See Preaching 

Sponsors, office of, 402, 406 

Spratt, Bishop, referred to, 60 n. 188 n. 

414 n. 
Stearne's, Dr. Tractatus, 315 n. 348 n. 

349 n. 
Stewart's, Rev. J. H. Sermons, 409 n. 
Stillingfleet, Bishop, 174, 246, 265 n. 

286 n. 
Stockton, Owen, Life of, 120 n. 192 n. 
Stonehouse, Rev. Sir J. Sick Man's Friend, 

315 n. 349 n. 
Strong, Rev. W. referred to, 190 n. 
Strype referred to, 173 n. 410 n. 
Study, habits of, 39, 54, 473—477 

of Scripture. See Scripture 

University, 42, 68 

self-denial in, 124—127 

Sturtevant's Works, 185 n. 
Style of Sermons, 186, 187, 280—284 
Success, Ministerial, 71 — 74 
desire of, 447 — 449 

expectation of, 76, 161—166,448 

mistakes in judging of, 74 

want of, 76, 77 

warrant of, 30, 72, 73, 76, 162 

Sumner, Bishop of Chester, 30 n. 42, 227, 

228, 351, 354 n. 425 n. 454 n. 
Winchester, 75, 82, 

105, 114, 117 n. 120 n. 137 n. 149 n. 

177 n. 194 n. 199, 221 n. 245 n. 270 n. 

273 n. 289, 301 n. 304, 305, 319 n. 

333 n. 351, 352, 354 n. 355, 358, 361, 

381 n. 408 n. 414 n. 450, 456 n. 459 n. 

460 n. 
Sunday Schools. See Schools 

Hymn Books, 359 n. 

Works on, 361 n 

Supper, Lord's, sacrament of, 403 — 408, 

414 

Lord's, invitation of young to, 390 

Sympathies of our people, encouragement 

from, 28 
Synopsis, Purioris Theol. 377 n. 
Syntagma Confessionum, 45 n. 



Taylor, Bishop, 16 n. 114 n. 129 n. 133, 

149 n. 283 n. 297 
Teachers of Sunday Schools, 67, 360— 

362 

helps to, 359, 361 n. 

meetings of, 362 

Tenison, Archbishop, referred to, 410, 

411 n. 
Tertullian quoted, 173 
Texts, choice of, 179—181, 476, 477 
Theophylact, (Christian Father) 149 

(Patriarch) 129 n. 

Thomason, Rev. T. Life of, 48, 123 n. 

472 
Thorndike, Mr. quoted, 174 



Tillotson's Sermons, 188 n. 246 n. 282 n. 

Time, value of, 49 

Timothy referred to, 33, 48 

Tindal, Reformer, quoted, 211 

Topical preaching, 257 

Town, Ministry of, 85, 86 

Tracts for the Times, 175 n. 228 n. 

Trent, Council of, 148 n. 174 n. 353, 385, 

392 n. 
Trials of the Ministry. See Ministry 
Trinity, Doctrine of, 13, 240 
Turner, Bishop, referred to, 159 n. 

U 
Unestablished Christian. See Christian 
University Study. See Study 
Uses of Ministry. See Ministry 
Usher, Archbishop, quoted, 61 n. 212, 

287 n. 293 n. 475 
Utterance, Ministerial, 37 



Venn's, Rev. H. Life, 48, 124 n. 268 n. 
438, 450 n. 

Rev. J. Sermons, 23 n. 

Virgil's Georgics quoted, 314 n. 
Visible Ministerial success, 73, 437 
Visitation of the Sick. See Sick 
Vitringa quoted, 34 n. 64 n. 180, 181, 187 

n. 200, 201, 203, 204, 248 n. 

W 

Waldenses, Testimony of, to Confirmation, 

377 
Walker's, Rev. R. Sermons, 248 n. 
Walker, Rev. S. 48, 98 n. 116 n. 143 n. 

198 n. 220, 264, 268 n. 336 n. 341 n. 

354 n. 413 n. 420—422 
Walton's Lives, 56, 440, 446 n. 
Warburton's, Bishop, Directions to Stu- 
dents in Divinity, 288 
Ward's Coal from the Altar, 283, 284. 

448 n. 
Wardlaw on Ecclesiastes, 277 n. 
Warnings,Evangelical, importance of, 340, 

446 
Waterland, quoted, 395 n. 406 
Watts, Dr., 51 n. 52 n. 54, 110, 122 n. 

185 n. 187 n. 221 n. 251 n. 297 n. 315 

n. 316, 475 

Dr. Johnson's Life of, 125 

Weisman's Historia Sacra, 43 n. 
Welsh, Rev. J. quoted, 118 n. 462 n. 
Wesley referred to, 160 n. 293 
Whateley, Archbishop, on Rhetoric, 186, 

187 
Wheatly referred to, 377 n. 
Whitby's Commentary, 59, 450 n. 
White, H. K. quoted, 92, 93 n. 284 n 

297 n. 
Whitfield, 124 n. 287, 300 n. 
Wickliffe, 65, 287 n. 453 n. 
Wilberforce on the Parochial System, 

312 n. 



INDEX. 



491 



Wilks'e, Rev. S. C. Essay, 124, 152 
Wilkins, Bishop, 51, 183, 246 n. 262, 

282 n. 345 
Willet, Dr. A. 65 n. 
Williams, Archbishop, referred to, 27 n. 

Rev. D. 31 

Dr. E's Christian Preacher, 

126 n. 

Wilson, Bishop, (Sodor and Man) 122 n. 

124 n. 133 n. 136 n. 279 n. 284, 307 

n. 311 n. 315 n. 322, 381 n. 441 n. 

445, 446 
(Calcutta) 43, 116 n. 126 

n. 202 n. 313 n. 377 n. 425 

Mr. T. 419 n. 

Rev. W. 366, 368 n. 



Winchester's Sermons, 343 
Winter, Jay's Life of, 111 n. 292 n. 415 n. 
Wisdom in Preaching, 33—37, 269—279 
Witherspoon, Dr. quoted, 321 n. 
Witsii Oration, 27 n. 62—64, 65, 174 n. 
187 n. 231 n. 236, 455 n. 460 n. 



Woodward's, Dr. Account of Religious 

Societies, 375 n. 400 n. 410 
Wordsworth's, Dr. Eccl. Biogr. Preface 

viii. n. 
Working Parties, 318 
Wright's, Rev. E.Translation of Spanheim 

See Spanheim 
Written Sermons, 260, 261, 263—266 



Yates, Model of Divinity, 213 
Young Christian, treatment of. See 
Christian 

Men, 373—376 

under Religious Impressions, 370 

Young Ministry to. See Ministry 



Zepperi Ars Concion. 185 n. 195 n. 197 n, 

253 n. 309 n. 
Zwingle's Study of the Scriptures, 56 n> 

394 n. 



SCRIPTURES ILLUSTRATED 



Gen. hi. 15 358 n. 

Job xxiii. 23 464 

Prov. xvii. 3 143 n. 

xxvi. 6 96 n. 

Isaiah ix. 7 162 

xlvi. 13 17 n. 

Jer. i. 19 120 

hi. 15 176, 179, 438 

Ezek. ii.6 120 

Hosea xiv 337 n. 

Matt. viii. 1—4 360 n. 

x. 19, 20 258 n. 

Mark i. 32—38 105 n. 123, 143 

ix.38^0 416 

Luke xxi. 14, 15 258 n. 

John hi. 1—21 345 

vi 345,348,349 

x. 1 130 n. 

xx. 22, 23 344 n. 

Acts vi. 4 102, 139 

xx. 17—35 34, 106, 106 n. 

Rom. viii 225 n. 237 

ix.4, 5 397 n. 

1 Cor. ii. 1—5 217 n. 

hi. 9 15 n. 

v.7 219 n. 

ix. 13 314 n. 

xii. xiii 413 

2Cor.ii.10 344 n. 

ii. 15, 16 22 

iv, 1 16,27 

iv. 2 434 

vi.4 469 n. 



2Cor.vi.5 446 

17 114 n. 

xi. 28 430 n. 

xii. 14 458 n. 

Gal. i. 10 118 n. 

17 136 

hi. 27 399 n. 

Eph. i. 17—19 ) Afin „ 

^ hi. 14-19 \ 460n - 

iv. 7— 16. 12—14 

vi. 21, 22 123 n. 

Phil. ii. 19— 22 33 

25—30 33 n. 123 n. 

Col. i. 29 33 n. 452 n. 

h. 5 405 n. 417 n. 

IThes. ii 33 n. 

1 Tim. hi. 1 92 n. 

2 95n.444n. 

10 444 n. 

6 24n.34,35 

12 154 

iv. 6 192 

12 450 

13 39, 48, 54 

15,16 102 

2 Tim. ii. 15 217 n. 273 n. 

24 95 n. 

Titus i. 6, 7 444 n. 

Heb. vi. 1 276 

xii. 15 418 n. 

xiii. 17.. . 47 n. 307 n. 322 n. 446 n. 

463 n. 

James v. 15 344 



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New Work especially designed for the Family Circle. 

DAILY BIM^mjJSTEATIONS: 

BEING 

ORIGINAL READINGS FOR A YEAR, 

ON SUBJECTS FROM 

SACRED HISTORY, BIOGRAPHY, GEOGRAPHY, ANTIQUITIES, AND THEOLOGY. 
BY JOHN KITTO, D.D., F.S.A., 



EDITOR OF 



THE PICTORIAL BIBLE," " CYCLOPEDIA OF BIBLICAL LITERATURE, 

Four handsome volumes, 13mo. 



The primary object of this undertaking is to present a Daily Course of Scriptural 
Reading and Reflection for one year. The matters chosen as the subjects of this course 
are, in the highest degree, interesting in themselves ; and, in the mode of setting then\ 
forth before the reader, an earnest endeavor will be made to introduce into the family 
circle a large amount of Biblical Knowledge, not usually accessible but to persons poa 
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the real fruits of much learned discussion and painstaking research. The long and careful 
thought which the Author is known to have given to such subjects, and his intimate ac 
quaintance with the manners, customs, and ideas of the Eastern nations which most nearly 
resemble the ancient Hebrews, will often, it is hoped, be found to throw much light upon 
Scripture incidents and characters, as well as upon the material facts which the Bible offers 
to our notice. 

Vol. I. embraces Subjects from the Antediluvian and Patriarchal History. 

Vol. II. Subjects from the History of Moses and the Judges. 

Vol. III. Subjects from the History of the Kings. 

VoL IV. Subjects from the Gospels and the Acts. 















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